Paraphrase Upon the Books of the Psalms
[ c.] V. 6. Too wonderful for me] The Hebrew 〈 in non-Latin alphabet 〉 is best rendered admirable above me, i. e. more admirable than that I can resist it or avoid it. To that sense the Antecedents and Consequents exact it: the Antecedents, which affirm the very thoughts to be manifest, and discernible before him; and the Consequents, that whithersoever he goes, he is still within his prospect. To the same sense is the other part of the verse, It is high, 〈 in non-Latin alphabet 〉 , I cannot to it, or with it, i. e. I cannot deal with it. I am not able to do ought that may be of any force this way, i. e. toward the concealing anything from him; whither shall I go? i. e. I can go no whither, from thy spirit.
[ d.] V. 13. Possessed my reins] The word 〈 in non-Latin alphabet 〉 as it signifies to get, to acquire, so 'tis also simply to have in ones power or dominion. In the notion of getting, 'tis indifferently used of whatsoever kind of acquiring, particularly of that which is by way of generation; as when Eve names her first-borne Cain, Gen. iv. 1. she renders that reason of it, 〈 in non-Latin alphabet 〉 I have gotten a man from the Lord (or a man the Lord, as 〈 in non-Latin alphabet 〉 may probably be rendered.) In that place, as in this, the Lxxii. render it by 〈 in non-Latin alphabet 〉 I have possessed. But Gen. xiv. 19. where God is called 〈 in non-Latin alphabet 〉 , we read possessor of heaven and earth; the Lxxii. read 〈 in non-Latin alphabet 〉 who created, and so the Latin, qui creavit, and so the Persian Targum, the Creator of heaven and earth. And here the Syriac, that reteins (as the Chaldee doth also) the Hebrew word, 〈 in non-Latin alphabet 〉 , is by the interpreter rendered condidisti, hast framed. Thus 'tis certain the Chaldee have rendered the word, Prov. viii. 22. where for the Hebrew 〈 in non-Latin alphabet 〉 the Lord hath possessed me, they read 〈 in non-Latin alphabet 〉 the Lord hath begotten or created me, and so the Syriac also 〈 in non-Latin alphabet 〉 , as well as the Lxxii. 〈 in non-Latin alphabet 〉 . And though that were made use of by the Arians, to prove Christ to be 〈 in non-Latin alphabet 〉 a creature, and to avoid that consequent 'tis conjectured that the true reading was 〈 in non-Latin alphabet 〉 possessed, not 〈 in non-Latin alphabet 〉 created; yet some prejudices there are against that conjecture: as 1. that the Lxxii. never use that word in the active, but still 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which hath not that affinity with 〈 in non-Latin alphabet 〉 : 2. that the Chaldee and Syriac render it by 〈 in non-Latin alphabet 〉 , which exactly accords with 〈 in non-Latin alphabet 〉 , not with 〈 in non-Latin alphabet 〉 . It will therefore be more reasonable to render such an account of the Lxxii. their rendering it by 〈 in non-Latin alphabet 〉 , as may be applicable to those other interpreters, and yet reconcilable with Catholic doctrine, viz. that 〈 in non-Latin alphabet 〉 with them is not so strictly or nicely to be taken, as to denote a creation 〈 in non-Latin alphabet 〉 out of nothing, nor anymore then what is taught by the Church, of Christ's eternal generation, in respect of which he is truly styled the eternal son of God. Thus we know that 〈 in non-Latin alphabet 〉 is used in Chaldee of generation, Job iii. 3. There is a man-child conceived, they read 〈 in non-Latin alphabet 〉 . And so the Hebrew 〈 in non-Latin alphabet 〉 is Zach. xiii. 5. rendered by the Lxxii. 〈 in non-Latin alphabet 〉 begotten (where yet the context inclines it to the notion of educating. ) And so still this notion of 〈 in non-Latin alphabet 〉 for forming or begetting may have place in this verse of this Psalm, and the rendering be, thou hast formed (instead of possessed) my reins; as Deut. xxxii. 6. after, is he not thy Father? is added 〈 in non-Latin alphabet 〉 , we read, that hath bought thee, the Chaldee more generally 〈 in non-Latin alphabet 〉 thou art his, and the Jewish Arab, thou art King or possessor of my inward parts, but the Persian Targum, he hath created thee; and to that the consequents also incline it, 〈 in non-Latin alphabet 〉 he hath made thee and formed thee, (as all the interpreters acknowledge.) And thus it well connects here with the Psalmists argument, of God's knowing him, and nothing being concealed from him; for having formed the reins, the natural seats of the affections, from whence proceed the very first motions of sin, he must needs be acknowledged to know them exactly. And thus it best suits also with what follows, 〈 in non-Latin alphabet 〉 , we render, thou hast covered me, but the Chaldee 〈 in non-Latin alphabet 〉 thou hast founded me, Castellio, composuisti me, hast compounded me: and so it may most probably be from the notion of 〈 in non-Latin alphabet 〉 to mix or put together, thereby expressing the formation of the child in the womb. Or if it be in the notion of covering, then 'tis to be expounded by Job x. ii. thou hast clothed me with skin and flesh, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 , which is all one with 〈 in non-Latin alphabet 〉 ) thou hast fenced me with bones and sinews, (to which notion the Lxxii. their 〈 in non-Latin alphabet 〉 hast holpen me in this place must be referred, so as covering and fencing, protecting and helping are all one) and so still this returns to that of compounding or compacting, (so the Chaldee renders it in Job ) and then the whole verse will be best thus rendered, Thou hast formed my reins, thou hast compacted me in my mothers womb: and then regularly follows, v. 14. I am fearfully and wonderfully made. If this notion of 〈 in non-Latin alphabet 〉 be not yet accepted, then it must be resolved to signify such a possessing as praerequires not any acquiring, but only implies having power over, as the Jewish Arab rendered it. And so the sense will well bear, Thou hast power over my reins, thou hast covered, or formed me in my mothers womb; he that hath so formed, having certainly the power over his very reins, and he that hath that creative power, having nothing concealed from him.
V. 15. Curiously wrought] The [ e.] Hebrew 〈 in non-Latin alphabet 〉 signifies being embroidered. So Exod. xxxv. 35. with the ingraver and cunning workman is joined 〈 in non-Latin alphabet 〉 and the embroiderer. Of this see the learned Nicholas Fuller, Miscellan. l. 1. c. xx. And thus is it here most fitly used of the formation and contexture of the child in the womb (that certainly is the meaning of 〈 in non-Latin alphabet 〉 in the lower parts of the earth; for which the Jewish Arab reads, as if I had been in the lowest or bottom of the earth, saying that he adds 〈 in non-Latin alphabet 〉 as if, because the scope of the words is to describe the state or manner of his forming in the mothers womb: and so the like phrase may be understood not improbably Eph. iv. 9. see note on that place) wherein the flesh, and bones, and skin, and veins, and nerves, and arteries are so artificially weaved together, that no embroidery or carpet-work in the world can compare with it. What is here said of being made in secret, may seem to have some Emphasis, and reflect on the way of tapestry work, which requires a clear light, both to see what is wrought, and to view the pattern. For this the Lxxii. put 〈 in non-Latin alphabet 〉 , reading, as the learned Val. Schindler most probably conjectures, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 stature ) through the affinity betwixt ר and ו, and not, as the learned H. Grotius, 〈 in non-Latin alphabet 〉 my substance, riches, which is much more remote in sound, if not also in signification.
[ f.] V. 16. Substance being yet imperfect] The Hebrew here hath no more then 〈 in non-Latin alphabet 〉 . The word signifies an embryon, or unformed lump, or mass of flesh, which the Chaldee read 〈 in non-Latin alphabet 〉 my body, but the Lxxii. 〈 in non-Latin alphabet 〉 that which was unwrought of me, the mass or lump, before it had that curious embroidery mentioned in the former verse. An evident continuation of the former similitude of tapestry, to the making of which there is nothing praerequired but rude glomi or skeins of silk, and yet when the artificers hand hath past upon it, there arises presently an unexpected beauty and accurate harmony of colors and proportions. And as the workman hath still his book or pattern before him, to which he always recurrs, by as exact a method were all my members fashioned. Rabbi Tanchum reads, my matter before the introduction of the form of man, and so makes the matter fit for the reception of any form, before the introduction of the form, to be 〈 in non-Latin alphabet 〉 . The Syriac here seems to have misread it, by changing the order of the letters, for 〈 in non-Latin alphabet 〉 and so render it 〈 in non-Latin alphabet 〉 my retribution. Of this rude mole or mass in the womb, two things are here added, one in respect of it self, the other in relation to God's seeing it, which is the principal thing here considered. In the first respect 'tis said, 〈 in non-Latin alphabet 〉 they are formed or fashioned daily, i. e. from that rude mass receive daily some degree of figuration. In the second respect 'tis said, that in God's book, 〈 in non-Latin alphabet 〉 upon his book, or register, or book of remembrance, as the Chaldee styles it, 〈 in non-Latin alphabet 〉 they are all written; to which, I suppose, is to be annexed that which ends the verse, 〈 in non-Latin alphabet 〉 : the Lxxii. render it literally, 〈 in non-Latin alphabet 〉 , and not one of or among them. Wherein there being an Ellipsis, that may not improbably be thus best supplied, There was not one, or any of or among them, omitted. 'It is true, the words are so placed, that that part of the period 〈 in non-Latin alphabet 〉 are daily formed, lies betwixt their being written in the book, and this close of the verse, not one of, or among them: but this is no unusual Hyperbaton, and may be avoided also by including those words in a Parenthesis, thus, Thine eyes did see my rude mass, and on thy register all were written (they were, or as they were daily fashioned) and not any of them was left out or omitted. And this is very consonant to the context, which is wholly designed to set down how all things lie open before God's eyes, are discerned and registered by him, and so written in his book, even to the least figuration in the body of the child in the womb, not one of them omitted. But it may also be thus rendered, 〈 in non-Latin alphabet 〉 and there was not one of them, i. e. before there was any one of them formed, for this answers the knowing the thoughts afar off, the knowing the word, when 'tis not in the tongue, v. 4. which Ibn Ezra understands of God's prescience.
V. 17. Thy thoughts] 〈 in non-Latin alphabet 〉 is an [ g.] aequivocal word, signifying both thy thoughts and thy friends. In the latter notion all the ancient interpreters take it: 〈 in non-Latin alphabet 〉 thy lovers, say the Chaldee; 〈 in non-Latin alphabet 〉 , thy friends, the Lxxii. and so the rest. But the design of the whole context inclines it the other way. How precious to me are thy thoughts? (as most latter interpreters have acknowledged) and then 〈 in non-Latin alphabet 〉 must be looked on as a numeral word, and is by us rightly rendered the sum of them (though the Chaldee, in accordance with their other interpretation, read 〈 in non-Latin alphabet 〉 their rulers, and the Lxxii. 〈 in non-Latin alphabet 〉 , the Latin, principatus eorum, their principalities ) as more clearly appears 〈 in non-Latin alphabet 〉 If I number them — v. 18. But then 〈 in non-Latin alphabet 〉 is not so fully rendered how great? but (as the Lxxii. 〈 in non-Latin alphabet 〉 they are advanced in strength) how prevailing is the sum of them, how exceeding? i. e. much above me, or my comprehension. For so it follows, If I number them 〈 in non-Latin alphabet 〉 they are multiplied 〈 in non-Latin alphabet 〉 above the sand. All the difficulty is, what is the meaning of the conclusion of the verse, 〈 in non-Latin alphabet 〉 , literally, I awaked, and I am still with thee. A way of explaining it will be by keeping this latter part of the verse to the same matter to which the former part belonged, and so making the parts of this answerable to the parts of that. There 'twas, I will number them, the future for the subjunctive, If, or when I would number them: Here, I awaked, i. e. in proportion with that, when I do awake. There 'twas, They are multiplied above the sands: Here 'tis, I am still with thee, i. e. as in a work which hath no end, (such is numbering of sands, and such is comprehending the counsels or thoughts of God) when I awake, I still am i. e. where I was before I went to sleep, the more I think of it the more I may, 'tis such an Abyss, that I can never get to the bottom of it. Another interpretation the phrase is capable of, by laying the weight on the Amphibology which 〈 in non-Latin alphabet 〉 occasions, signifying 1. to be faint, and wearied out by work, then 2. to awake from sleep, which usually refreshes, and 3. to arise from the dead, see 2 Kin. iv. 31. the child is not awaked, i. e. revived, and Isa. xxvi. 19. Thy dead men shall live, arise, awake, &c. And then by the elegance of this comprehensive word, the meaning may be, that whether fainting, or refreshed, or rising from the dead, in whatsoever condition we are, God is present with us by his special assistance: and then fitly follows on the other side, his vengeance on wicked men, surely thou wilt slay, &c.
V. 20. Speak against thee wickedly] [ h.] The Hebrew 〈 in non-Latin alphabet 〉 signifying a thought (whence the Lxxii. render it 〈 in non-Latin alphabet 〉 ) but that generally is an ill sense, a wicked, mischievous thought, a contrivance for the hurt of somebody, the phrase 〈 in non-Latin alphabet 〉 must be rendered, for mischief, (and that so 〈 in non-Latin alphabet 〉 signifies, by which the Lxxii. render it, see note on Mat. xv. e.) and then 〈 in non-Latin alphabet 〉 must be interpreted (not they speak against thee, but) they speak or talk of thee, their talking of God, pretending to piety, is but a stratagem to do mischief. That this is the meaning of the phrase, appears by that which immediately follows, 〈 in non-Latin alphabet 〉 . First, they are God's enemies (so certainly 〈 in non-Latin alphabet 〉 signifies 1 Sam. xviii. 16. and so 〈 in non-Latin alphabet 〉 is rendered by the Lxxii. 〈 in non-Latin alphabet 〉 enemies Isa. xiv. 21. though here they read it, as from 〈 in non-Latin alphabet 〉 city, 〈 in non-Latin alphabet 〉 thy cities ) and being so, sure their mentioning or naming of God must be on design to do mischief by it. Secondly, their assuming in vain, ( 〈 in non-Latin alphabet 〉 assuming for vanity or falseness, say the Lxxii.) is swearing falsely, mentioning the name of God for the confirming some falsity; and so that perfectly agrees with the former sense, of speaking of God for mischief. And accordingly the Chaldee render both phrases to the same sense, 〈 in non-Latin alphabet 〉 they swear by thy name for deceit, and again, they swear falsely.
[ i.] V. 24. Wicked way] The Original hath 〈 in non-Latin alphabet 〉 way of falseness. 〈 in non-Latin alphabet 〉 signifies sorrow, labor, and withal anything laboriously or artificially contrived, and so frequently an idol or image, which is expressed in scripture style by vanity and falseness. And so here the Chaldee render it 〈 in non-Latin alphabet 〉 the way of error, and the Syriac 〈 in non-Latin alphabet 〉 of falseness; the Lxxii. read more generally 〈 in non-Latin alphabet 〉 iniquity. This the Psalmist here disclaims in reference to the deceitful pretenders to piety, v. 20. their way being a way of deceit and falseness; and because he looked on that as that which would not long stand, God would at length discover and bring out such glozers, he therefore here adds, and lead me 〈 in non-Latin alphabet 〉 into the way of lasting, of eternity, that way which alone will hold out when all others fail, when the way of the ungodly shall perish.
The Hundred and Fourtieth Psalm.
To the chief Musician, A Psalm of David. The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies, such as Doeg, &c. 1 Sam. xxii. or rather the Ziphites, who had undertaken to overthrow his goings, v. 4. see 1 Sam. 23.20, & 22. and a prediction of the evils which should fall upon them, the just reward of their dealings with him. It was by him appointed for the public service, and committed to the Praefect of his Music.
1. DEliver me, O Lord, from the evil man, preserve me from the violent man,
2. Which imagine mischief in their heart: continually are they gathered together for war.
[Paraphrase.] O Lord, I come now to thee for thy seasonable relief and rescue, for wicked and injurious men, whose thoughts and actions are wholly set on doing of mischief, are now resolved to set upon me with the greatest violence, with all their heart as it were.
3. They have sharpened their tongues like a serpent: adders poison is under their lips. Selah.
For this they prepare by slanders and malicious forgeries, their weapons are like those of the serpent, or most venomous vipers, they carry them in their mouths: the tongue of the one is not more sharp, nor the teeth of the other more poisonous, than are their words and slanderous fictions against me. (See Rom. iii. 14. Psal. lviii. 4.
4. Keep me, O Lord, from the hands of the wicked; preserve me from the violent man, which have purposed to overthrow my goings.
5. The proud have laid a snare for me and cords; they have spread a net by the way side, they have set gins for me. Selah.
Many insidious and treacherous ambushes have they laid for me; no fouler is provided with greater variety of gins, and nets, and springes, than they are with artifices of deceit to supplant and ruin me, and these they contrive, whithersoever I go; so that I have no means or hope of safety, but by my resort and appeal to thee, for thy safe conduct, to secure me through all these dangers.
6. I said unto the Lord, thou art my God; hear the voice of my supplications, O Lord.
To thee therefore I humbly address myself, as to a God of mercy, and to me of most fatherly care and k • ndness, as well as to a Lord of all power and might, beseeching thee in mercy to look upon me.
7. O God the Lord; the strength of my salvation, thou hast covered my head in the day of battle.
8. Grant not, O Lord, the desires of the wicked, further not his wicked device, lest they exalt themselves.
O thou eternal God, the Governor of all, from whose power it is that all my preservations and deliverances come, from thee I acknowledge to have received most particular and signal protections in all my former dangers: be thou now pleased to continue this thy good hand of safeguard over me, to blast, instead of prospering, the designs of my malicious enemies, and not to allow them that temptation to exalt and elevate themselves, which good successes are wont to give wicked men.
9. As for the head of those that compass me about, let the mischief of their own lips cover them.
And so I am confident thou wilt do, and make their wicked designs the instruments of evil to themselves (see Psal. vii. 15, 16.) and not me.
10. Let burning coals fall upon them: let them be cast into the fire, into deep pits that they rise not up again.
Thy severest judgments from heaven, such as fell on Sodom, shall undoubtedly be their portion, perdition and irreversible destruction.
11. Let not an evil-speaker be established on the earth: evil shall hunt the violent man to overthrow him.
Such accursed arts as those, of detraction and rapine, falseness and oppression, shall never have a durable prosperity, but continually pursue the author, as the hound a prey, and at length bring certain destruction on him.
12. I know that the Lord will maintain the cause of the afflicted, and the right of the poor.
13. Surely the righteous shall give thanks unto thy name, the upright shall dwell in thy presence.
For unquestionably God will undertake the patronage of innocent injured persons, vindicate them from their oppressors, defend them so signally, that they shall be able to discern 'tis his work, and so give him the honor and glory of it, support and sustain such, when their oppressors are brought to nothing.
Annotations on Psalm CXL.
[ a.] V. 2. Are they gathered together for war] The Hebrew reads 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to collect or draw together or congregate; so Hab. 1.15. 〈 in non-Latin alphabet 〉 he gathers them into his net: and being here in the active sense, and joined with wars, it must be to prepare, put in order, instruere praelia, muster and set their affairs in order for battle. The Lxxii. duly render it 〈 in non-Latin alphabet 〉 , they set their battles in order; the Chaldee 〈 in non-Latin alphabet 〉 they excite, or instigate; and so the Syriac also.
[ b.] V. 8. Further not] What was formerly noted of the conjugation Hiphil, that it sometimes imports not causing, but any degree of occasioning, or but permitting, is here observable of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 exivit to go forth. From whence in Hiphil as it signifies to bring forth, to advance, so also to permit to go forth or advance; and so the prayer here is, not so much that God will not give them a good success, as that he will interpose to their hindrance, blast and frustrate their designs, instead of permitting them to prosper. To that the Chaldee applies 〈 in non-Latin alphabet 〉 that follows, not in the notion of 〈 in non-Latin alphabet 〉 for attolli exalting, but for tolli being taken away or destroyed, for so they read, 〈 in non-Latin alphabet 〉 they shall be taken away or destroyed forever, rendering Selah, as they constantly do, 〈 in non-Latin alphabet 〉 forever; or perhaps in the notion of 〈 in non-Latin alphabet 〉 to corrupt, or putrefy so as to breed worms, Exod. xvi. 20. they will be corrupted forever. The Lxxii. have somewhat deformed this verse: for 〈 in non-Latin alphabet 〉 desires, they read, as with other points, 〈 in non-Latin alphabet 〉 , from my desire; for 〈 in non-Latin alphabet 〉 his wicked thought or device, 〈 in non-Latin alphabet 〉 , and so rendering it 〈 in non-Latin alphabet 〉 , they thought or reasoned against me; then for 〈 in non-Latin alphabet 〉 suffer them not to advance or prosper, 〈 in non-Latin alphabet 〉 , forsake me not, from some other supposed notion of 〈 in non-Latin alphabet 〉 . Yet they seem best to have rendered 〈 in non-Latin alphabet 〉 they will be exalted, by 〈 in non-Latin alphabet 〉 lest they be exalted. So v. 9. for 〈 in non-Latin alphabet 〉 the head of those that encompass me, they read (as if it were 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the head of their circuit.
V. 11. Evil-speaker] 〈 in non-Latin alphabet 〉 [ c.] a man of a tongue, is proverbially a detractor, or Sycophant: So Eccl. x. 11. 〈 in non-Latin alphabet 〉 a man of a tongue, is by the Chaldee rendered 〈 in non-Latin alphabet 〉 one that eats accusations, the phrase by which they express a sycophant; and so the similitude of the serpent biting doth enforce there. In this place they express it by 〈 in non-Latin alphabet 〉 a delator with a three-fold or three-forked tongue, which is another style of theirs for a sycophant, because such a man wounds three at once, the receiver, the sufferer, and himself. Of him it is here said, 〈 in non-Latin alphabet 〉 he shall not be established, in the future, (as all the former verbs v. 9, and 10. may be read,) and not in the imperative; and so by way of pronouncing or prediction only, and not by way of wish.
The Hundred Fourty First Psalm.
A Psalm of David. The hundred and forty first is an ardent prayer of David's for deliverance from his enemies, but first and especially for patience under them, that he be not by their oppositions, or the incitements of others, moved out of his course of meekness, of piety and the other parts of duty incumbent on him. It seems to have been composed (as the next is by the title affirmed to be) on occasion of Saul's persecuting him to the cave of Engedi, 1 Sam. 24.
1. LOrd, I cry unto thee, make haste unto me: give ear unto my voice, when I cry unto thee:
2. Let my prayer be set forth before thee as incense, and the lifting up of my hands as an evening sacrifice.
[Paraphrase.] O Lord, I am in distress, and have no other refuge but thee to whom I may resort. To thee therefore I most humbly and ardently address my prayers, in the same manner as thy priests are by thee appointed to address their daily oblations, to atone thee, beseeching thee graciously to accept and answer them, and in thy time to rescue me out of mine enemies hands.
3. Set a watch, O Lord, before my mouth, and keep the door of my lips.
4. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties.
Meanwhile, O Lord, grant me thy guidance both for my words and actions: for my words, that whatever their dealings toward me are, I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul; and for my actions, that I may not be tempted to any unlawful practice, that I may not for any appearance of advantage to myself thereby, give ear to any evil counsel. My resolutions are firm to the contrary, and how inviting soever the temptations are, I hope I shall never taste of the sweets of them.
5. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
6. When their judges are overthrown in stony places, they shall hear my words, for they are sweet.
I have been most careful to preserve my loyalty to Saul, and am not guilty of the least disloyal attempt toward him; yet calumniators have made other representations of me, that I seek his life, &c. and so have incited him to pursue me to death. But how low soever my condition at present be, I am confident they shall not prevail against me to my final ruin. Against their bitterest and most poisonous calumnies, their most mischievous attempts against me, my prayers are a sufficient antidote, and will, I doubt not, avert the mischief from me. When Saul went into the cave, and left his Commanders and followers without by the sides of the cliffe, they were witnesses of my dealing with Saul, and the signal evidences I gave him of mine integrity, sufficient to convince the most inveterate malice and most obstinate calumny, and accordingly so it wrought on Saul himself, 1 Sam. xxiv. 16, 17, 18, 19.
7. Our bones are scattered at the graves mouth, as when one cutteth and heweth wood upon the earth.
We have been terribly harrast and oppressed and persecuted, and now are every minute ready to be destroyed.
8. But mine eyes are unto thee, O God the Lord; in thee is my trust, leave not my soul destitute.
9. Keep me from the snare which they have laid for me, and the grins of the workers of iniquity.
10. Let the wicked fall into their own nets, whilst that I withal escape.
But, O Lord, on thee is our full affiance & confidence, thy power and thy mercy is our sure refuge; to thee we address our humblest requests, that thou wilt not cast us out of thy care, but preserve us from all the ambushes and treacherous designs that wicked men have laid against us. And this I have full confidence thou wilt do, bringing mischief on them that design mischief, and by the same means deliverance to us who are injured by them.
Annotations on Psalm CXLI.
[ a.] V. 2. Evening sacrifice] The reason why the Evening sacrifice is here named, is rendered by Kimchi, because that supposeth and comprehends the morning sacrifice; but by R. Saadiah, because there is no sin-offering brought after that, all things being then atoned. The Jewish Arab reads, as an accepted or acceptable oblation.
[ b.] V. 3. Dore] From 〈 in non-Latin alphabet 〉 to draw up, is 〈 in non-Latin alphabet 〉 here, and so signifies the lifting up: 〈 in non-Latin alphabet 〉 saith the Chaldee, elevation; and so the Jewish Arab, the lifting up of my lips, making it to be of the same root that 〈 in non-Latin alphabet 〉 Isa. xxxviii. 14. which according to him must be, Mine eyes are lifted up on high, from 〈 in non-Latin alphabet 〉 and so Kimchi saith his father interpreted it, that the meaning should be, the words which I take into my lips. So Abu Walid seems to have taken it. From the root 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 a door, and that metaphorically applied to the lips, Job xli. 14. Who shall open 〈 in non-Latin alphabet 〉 the door of his face, i. e. his lips? and so 〈 in non-Latin alphabet 〉 is thought here to be used by Apocope. But although the lips are fitly styled the door of the face, or the mouth, yet they will not so commodiously be styled 〈 in non-Latin alphabet 〉 the door of the lips, especially when that other rendering of the Chaldee is so much more agreeable, the lifting up, as that signifies the opening of the lips, or mouth, which is the most obvious and frequent Periphrasis of speaking: Job xi. 5. O that God would speak, 〈 in non-Latin alphabet 〉 and open his lips against thee; and so Job xxxii. 20. I will speak that I may be refreshed, I will open my lips — and Psal. li. 15. Open thou my lips — And therefore as the Syriac omits the rendering of this word 〈 in non-Latin alphabet 〉 , and only reads, set a guard 〈 in non-Latin alphabet 〉 on my lips; so the Lxxii. that have 〈 in non-Latin alphabet 〉 a door, do use that with 〈 in non-Latin alphabet 〉 joined with it, for a Periphrasis of the guard, the rendering of 〈 in non-Latin alphabet 〉 , not of 〈 in non-Latin alphabet 〉 , set, O Lord, a watch on my mouth, and a door of guard about my lips: and so the Latin and Arabic, ostium circumstantiae, and ostium munitum, a guarded door to my lips; where 'tis evident the lips are not looked on as the door, but the guard, the grace of vigilance and circumspection, that is to be set upon them, and is useful, as a door, to keep all close, to keep anything from coming out that ought to be kept in.
V. 4. To practice wicked works] The [ c.] Hebrew here read, 〈 in non-Latin alphabet 〉 to machinate machinations in evil; the Lxxii. read, 〈 in non-Latin alphabet 〉 , to pretend pretenses in sins, and so the Jewish Arab, that I should pretend causes with the people that work deceit; noting this to be the manner of wicked men, when they project or contrive iniquity, to project also some specious pretenses of doing it, whereby they much facilitate the practice of it, and hope to gain impunity, if they prosper not in it. And thus indeed doth the Hebrew 〈 in non-Latin alphabet 〉 , here used signify, seeking occasions, pretenses of doing anything. But the Chaldee interprets it here by 〈 in non-Latin alphabet 〉 thinking, contriving, and the Syriac by speaking and committing iniquity; and so 'tis not amiss expressed by our English, to practice wicked works. In the end of the verse, for 〈 in non-Latin alphabet 〉 eat of their dainties, from 〈 in non-Latin alphabet 〉 pleasant, delightful, the Lxxii. read 〈 in non-Latin alphabet 〉 , combine, or, as the Latin, communicabo, communicate with their chosen things, i. e. certainly with the best or fattest of their diet, as 〈 in non-Latin alphabet 〉 is a crammed foul, and as the Lxxii. Gen. xlix. 15. render the same word 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 fat. The Chaldee read, 〈 in non-Latin alphabet 〉 — I will not be fed with the song of the house of their feasts, from a notion of 〈 in non-Latin alphabet 〉 , in which the Rabbin's use it, for Music, or Song, and because Music was a festival ceremony. But the Syriac 〈 in non-Latin alphabet 〉 I will not join, or mixe, or, from the notion of 〈 in non-Latin alphabet 〉 for salt, I will not eat salt with them, as 〈 in non-Latin alphabet 〉 Act. 1.4. to eat salt with, is to converse familiarly with them. The only difficulty in this verse is, whether it be a prayer, or a resolution: and indeed the words will bear either sense, 〈 in non-Latin alphabet 〉 being interpretable, in accord with the former verse, in form of a prayer, Incline not my heart, and yet (as beginning this period) they may as fitly be rendered, my heart shall not incline; and to this the design of the following verses seems to exact it. The occasion of the Psalm seems to have been that eminent passage of David's story, to which the title of the next Psalm refers, when he was in the cave, 1 Sam. xxiv. when Saul entered into the cave to cover his feet, and David might have killed him if he would, and was by his servant incited to do so, but resolved he would not touch the Lord's anointed; and when he had cut off the skirt of his garment, his heart smote him for it. To this the verse seems to refer, as a reflection on that resolution of his, not to join with any, on never so advantageous a prospect, in any unlawful practice, yea though it were to get the instant possession of a Kingdom. And therefore that seems to be the most commodious rendering of it, My heart shall not incline, &c. The Jewish Arab interpreting it as a prayer, saith in a note, that he means not a forcing, but the defending him from his enemies, that his heart might not incline, or bend aside, to busy his thoughts about them, and how to do, or to think of them, or seek to beware of them.
V. 5. Let the righteous smite me, it [ d.] shall be a kindness] The Hebrew words 〈 in non-Latin alphabet 〉 are acknowledged very obscure; yet by observing the design of the Psalm forementioned, and the ambiguity of the word 〈 in non-Latin alphabet 〉 , which signifies reproach as well as mercy, they may receive their explication: for then it will thus readily signify, Reproach will bruise me that am righteous, and rebuke me. Herein there is no difficulty, the like elliptical scheme being elsewhere not rarely met with, Ezech. xxii. 5. 〈 in non-Latin alphabet 〉 they shall mock at thee infamous, i. e. which art infamous, and Jo. viii. 40. 〈 in non-Latin alphabet 〉 &c. ye seek to kill me, a man, i. e. who am a man, &c. Then follows 〈 in non-Latin alphabet 〉 . That 〈 in non-Latin alphabet 〉 signifies poison, as well as head, appears by Deut. xxix. 18. and Jer. ix. 15. Hos. x. 4. Am. vi. 12. and here Psal. lxix. 21. and that it is thought appliable to wine, see Deut. xxxii. 32. Their grapes are grapes of gall, i. e. poisonous, and their clusters are bitter. And then why may it not as fitly be the epithet of oil, and so signify calumnies or reproach ( 〈 in non-Latin alphabet 〉 say the Lxxii. the oil of the wicked ) such as David fell under among Saul 's servants, as if he sought the Kings life, &c. But this, saith he, 〈 in non-Latin alphabet 〉 shall not break or bruise mine head, (by that customary scheme of allusion betwixt 〈 in non-Latin alphabet 〉 my head, and 〈 in non-Latin alphabet 〉 poison, the same word in different senses; here farther exemplified in 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and the like) i. e. shall not finally destroy me. So bruising the head signifies Gen. iii. 15. in contradistinction to bruising the heel, which hath not that fatal consequence. That their calumny, though poisonous, and probable to bring ruin on him from the King, should yet not do it, his argument of assurance is, from a sure Antidote to which he had resort, 〈 in non-Latin alphabet 〉 for my prayer shall be in their mischiefs; i. e. my addresses to God shall be the instrument of preserving me from any real or considerable harm that calumny can do me. For 〈 in non-Latin alphabet 〉 in their mischiefs; (actively, their mischievous designs and enterprises) the Lxxii. reads 〈 in non-Latin alphabet 〉 in their good pleasures, (as from 〈 in non-Latin alphabet 〉 which in Chaldee signifies will; ) and it may well enough be borne, by wills meaning their evil designs or attempts. In a place of so much difficulty, it will not be amiss to add some other conjectures, as, by retaining the usually-received signification of the words, thus, Kindness will bruise me that am righteous, and rebuke me, i. e. work on me more then harsher dealing: Let not oil on the head, i. e. flattering words, as smooth as oil poured on the head, break my head; i. e. overcome me to be persuaded or enticed by them: for my prayer shall yet be in or against their mischiefs, i. e. that I may not be entrapped by those mischiefs which they intend when they speak me fairest. Some Jews, by another sense of 〈 in non-Latin alphabet 〉 , would have this the sense, rendering the first words, Let the righteous smite me, it shall be a kindness, and reprove me, the oil of my head, with which I was anointed for King, shall not remove my head from the stroke of his correction or reproof, but my prayer shall be for them, that God would repay them good, and deliver them from their calamities.
[ e.] V. 6. When their Judges are overthrown in stony places] This passage also will receive its explication from the story 1 Sam. xxiv. Where Saul seeking David upon the rocks of the wild goats, v. 2. left his captains and followers there on the sides of the rock, whilst he went into the cave to cover his feet. Of them therefore it is here fitly said, their Judges (i. e. the commanders of his army, according to the style known in the book of Judges) are left (so 〈 in non-Latin alphabet 〉 usually signifies) 〈 in non-Latin alphabet 〉 by the sides of the rock (so 〈 in non-Latin alphabet 〉 hand metaphorically signifies:) the Lxxii. reads 〈 in non-Latin alphabet 〉 near or close by the rock. And being there left, it is aptly added, 〈 in non-Latin alphabet 〉 and have heard my words that they are sweet; for so 'tis certain they there heard David expostulate his case with Saul, with those gentle words which melted the inveterate hatred of Saul himself, who upon that Apology then made by David v. 14. dismissed his people from all further pursuit of him.
V. 7. Graves mouth] 〈 in non-Latin alphabet 〉 at [ f.] the mouth of Scheol, is a very full expression of the condition of David and his men in the cave, in which they seemed as it were buried alive, and yet were in so desperate a condition as to be worse then dead.
Ibid. Wood upon the earth] The [ g.] Hebrew here reads, 〈 in non-Latin alphabet 〉 as one that cuts and slits the earth, (so the Jewish Arab ) or upon the earth, and in all probability belongs to the digging or ploughing up the surface of the earth: so the Chaldee render it, as a man that slits and cuts the earth 〈 in non-Latin alphabet 〉 with plough-shares, and so the Syriac, as 〈 in non-Latin alphabet 〉 the share cleaves the earth; and to that sense the Lxxii. also, though not by literal rendering, yet by way of paraphrase, 〈 in non-Latin alphabet 〉 , as the thickness, the crust, i. e. the uppermost clod of the ground is broken in pieces on the earth. And so in all reason we are to render it, not by supposing an Ellipsis, to be supplied by addition of wood; but without any Ellipsis, as he that cuts and slits 〈 in non-Latin alphabet 〉 the earth, the ב being frequently abundant. And then this is a fit description of a great distress, and very proportionable to David's then present condition in the cave expressed in the beginning of the verse, by Our bones are scattered at the mouth of Scheol. When a pit is made, the earth that is digged and fetched out to make the pit, lies in an heap rudely at the mouth of the pit, and that that lies so is ready to tumble into it: Just so, saith the Psalmist, we have been ploughed and harrast out by sharp oppressions, we now lie like earth so digged or ploughed, at the mouth of the great pit, called Scheol, i. e. ready to be destroyed.
V. 8. Leave not] From 〈 in non-Latin alphabet 〉 to [ f.] empty or pour out, is 〈 in non-Latin alphabet 〉 here in the notion of casting away, pouring out, as that which one cares not for. So the Chaldee render it, 〈 in non-Latin alphabet 〉 pour not out my soul, the Lxxii. 〈 in non-Latin alphabet 〉 take not away, the Syriac 〈 in non-Latin alphabet 〉 cast not off, or away, my soul.
The Hundred Fourty Second Psalm.
Maschil of David, A prayer when he was in the Cave. The hundred forty second is a prayer of David for deliverance in his helpless state, when having escaped the treachery of the Keilites, he was now in the Cave of Engedi, 1 Sam. xxiv. 1. It was set to the tune called Maschil (see note on Psal. xxxii. a.)
1. I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication.
2. I poured out my complaint before him: I shown before him my trouble.
[Paraphrase.] In the distress wherein now I am, this state of absolute destitution, there is none to whom I should resort but to thee, O Lord, who art able and willing to relieve those that in their greatest straits apply themselves to thee. To thee therefore I most humbly and devoutly address my petitions, beseeching thee favourably to behold and rescue me.
3. When my spirit was overwhelmed within me, then thou knewest my path: in the way wherein I walked have they privily laid a snare for me.
I am in great perplexity, not knowing which way to turn myself: I am even at the last gasp of earthly hopes, my treacherous enemies being very solicitous to ensnare and betray me. Thou seest, O Lord, the sadness of my straits, and withal knowest the sincerity of my heart: To thee therefore do I make my supplication, v. 1. that thou wilt now take my part, own, and defend me.
4. I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me, no man cared for my soul.
I have no human strength to defend or patronize me, all worldly friends and auxiliaries have utterly forsaken me; my life is left as an orphan, destitute and helpless, to him that will be so bloody as to take it away from me.
5. I cried unto thee, O Lord; I said, thou art my refuge, and my portion in the land of the living.
To thee therefore I pour out my prayers, O God of all power and grace, on thee do I wholly depend for my succor and preservation, as on the only sanctuary of my life, as on the only inheritance that is lest me in this world.
6. Attend unto my cry, for I am brought very low: deliver me from my persecutors, for they are stronger than I.
7. Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about, for thou shalt deal bountifully with me.
I am now very fitly qualified for thy sovereign hand of relief to interpose: my persecuting enemies are much too hard for me; I am now shut up in a close Cave, as in a prison. O do thou in this my time of distress send me thy relief, and it will be a means of bringing in much honor to thy name, many proselytes to thy service, when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee.
Annotations on Psalm CXLII.
[ a.] V. 3. Thou knewest] What 〈 in non-Latin alphabet 〉 signifies here will be judged by Deut. ii. 7. He hath known thy walking through this great wilderness, i. e. hath preserved thee in all thy journeying; and so it agrees with what went before, for the Lord hath blessed thee in all thy works. So Psal xxxi. 7. Thou hast known my soul in adversity, i. e. taken notice of me, patronized me. And so here, thou knewest my path, i. e. hast taken notice of me, to defend and secure me.
[ b.] V. 4. Cared for my soul] The Hebrew hath 〈 in non-Latin alphabet 〉 seeking for my soul. The word 〈 in non-Latin alphabet 〉 , to seek, is sometimes used for vindicating, avenging, taking part, or defending any. So Gen. xlii. 22. Reuben saith of Joseph, behold his blood 〈 in non-Latin alphabet 〉 is required, i. e. avenged and punished upon us; and Gen. ix. 5. 〈 in non-Latin alphabet 〉 I will require the life of man, i. e. avenge it on him that kills any man; and in Ezekiel oft, his blood will I require — Thus when God is said to require simply, without any addition, the meaning is, to avenge and punish. And proportionably here, requiring or seeking 〈 in non-Latin alphabet 〉 for my soul, most probably signifies vindicating or punishing another for the evil designed by him unto my soul. For this is the part of a Goel, an avenger of blood (such was the next of kin to him that was slain) to require justice for his soul, or blood, or life; and so 〈 in non-Latin alphabet 〉 to require, by which the Lxxii. here render it, frequently signifies. And to this the Syriac directs the interpretation, 〈 in non-Latin alphabet 〉 and there is no avenger for my soul; vindex animae meae, vindicator of my soul, saith their Latin Translator: and so the word signifies, from 〈 in non-Latin alphabet 〉 to avenge, which the Chaldee also useth in this place, 〈 in non-Latin alphabet 〉 there is none to vindicate or avenge my soul. That this is the meaning of the phrase, beside the authority of those interpreters, seems farther evident by the beginning of the verse, 〈 in non-Latin alphabet 〉 look (or looking) on the right hand, and see (or seeing ) (so the words in the Imperative or Infinitive are literally to be rendered, and not, as the interpreters more paraphrastically read, 〈 in non-Latin alphabet 〉 , I looked ) 〈 in non-Latin alphabet 〉 and there is not for me that knows me, i. e. acknowledges me, none that takes my part. The Advocate was wont to stand at the right hand of his Client (see Psal. cix. 31. Note i.) And to this the phrase seems to refer, look, or looking, on my right hand, where the Patron or Advocate useth to stand, and there is no man that acknowledges or takes my part. So again 〈 in non-Latin alphabet 〉 refuge is lost or gone from me, to the same sense, there is none to whom I can fly to take my part; and then in the conclusion, none that requireth or avengeth for my soul, none that defends or vindicates it.
[ c.] V. 7. That I may praise] The Hebrew 〈 in non-Latin alphabet 〉 ad laudandum, to praising, may indifferently be rendered, either in the first person, that I, or in the third plural, that they may praise, i. e. the just in the next words. And to that latter sense the following words seem to incline it, 〈 in non-Latin alphabet 〉 in me shall the righteous come about: in me, 〈 in non-Latin alphabet 〉 for my cause, saith the Chaldee, shall they come about, 〈 in non-Latin alphabet 〉 the just shall make thee a crown of praise, say they, not, come about me (or, as the Lxxii. 〈 in non-Latin alphabet 〉 , they watch for me, in the notion wherein they render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 expect, wait for, Job xxxvi. 11.) but 〈 in non-Latin alphabet 〉 as that signifies for me, or for my cause, on occasion of me, come about, encompass God, believe in him, praise his name, when (so 〈 in non-Latin alphabet 〉 is to be rendered) they see how graciously God hath dealt with me. The Jewish Arab reads, And the righteous shall take me for a crown (to them.) The word 〈 in non-Latin alphabet 〉 signifies so to encompass or come about, as when a multitude of people assemble on any occasion: so Prov. xiv. 18. the simple inherit folly, but the prudent 〈 in non-Latin alphabet 〉 shall encompass knowledge, i. e. seek it, and follow it with all diligence: and so to encompass God, is to frequent his sanctuary, devoutly and diligently to make addresses to him. The word also in Arabic dialect signifies to be multiplied, and so it will commodiously be rendered, on occasion of me the righteous shall be multiplied, when they see thy merciful returns, or dealings toward me.
The Hundred Fourty Third Psalm.
A Psalm of David. The hundred forty third is a mournful supplication for deliverance from powerful enemies, and was composed by David, as some think, at the time of Absolom's rebellion; as others more probably, and in harmony with the two former, at the time of his being pursued by Saul, in the Cave of Engedi.
1. HEare my prayer, O Lord, give ear to my supplications; in thy faithfulness answer me, and and in thy righteousness.
[Paraphrase.] O Lord, I beseech thee to hear and answer my requests which my present distresses force me to present to thee, and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me.
2. And enter not into judgment with thy servant; for in thy sight shall no man living be justified.
I know my sins have justly provoked and brought down these pressures on me; but thou art graciously pleased to be reconciled with humbled penitent sinners, thou hast promised by a covenant of mercy not to charge on such, with severity, all the sins of which they have been guilty: and were it not for that covenant, 'twere impossible for any frail imperfect sinful creature, such as every mere man is, to appear with hope or comfort before thine exact tribunal. To this thy promised mercy mine only appeal lies; and having sincerely vowed to perform unto thee all faithful (be it never so mean and imperfect) obedience, I can put in my claim, founded on thy faithful promise (v. 1.) and hope and beg for this seasonable mercy and deliverance from thee.
3. For the enemy hath persecuted my soul, he hath smitten my life down to the ground, he hath made me to dwell in darkness, as those that have been long dead.
For my malicious enemies have calumniated first, then persecuted me, and now at length brought me to a very sad and dejected estate, forced me to hide myself under ground, to fly from one cave to another, from the cave of Adullam 1 Sam. 22. to the cave of Engedich. 24.
4. Therefore is my spirit overwhelmed within me, my heart within me is desolate.
5. I remember the days of old; I meditate on all thy works, I muse on the work of thy hands.
This hath cast me into great perplexity (see Psal. cxlii. 3.) filled me with a most anxious horror, wherein yet I have been able to support myself by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me.
6. I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land, Selah.
To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me. The ground that is parched with heat and drought, and gasps for some shower from the clouds to refresh it, is an emblem of me at this time, who pant and gasp and call importunately for some refreshment and relief from thee, having no other means in the world to which I can apply myself.
7. Hear me speedily, O Lord, my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.
O Lord, I beseech thee hasten to my relief, my present exigencies challenge and importune it from thee: If thou do not interpose in my behalf, I shall suddenly be overwhelmed by mine enemies and destroyed.
8. Cause me to hear thy loving kindness in the morning, for in thee do I trust: cause me to know the way wherein I should walk, for I lift up my soul unto thee.
O be thou graciously pleased to show forth thy pity and thy bounty timely and speedily to me, who have no other refuge to resort to, but that of thine overruling sovereign aide: in this is my confidence, for this I offer up the humblest devotions of my soul. O be thou my guide, to direct me to that course, whatever it is, which thou shalt choose, and wilt prosper to me.
9. Deliver me, O Lord, from mine enemies: I flee unto thee to hide me.
Lord, to thee do I betake myself, as to mine only refuge; under the safeguard of thy protection I desire to secure myself: O be thou graciously pleased to afford me that mercy, and thereby to rescue me out of mine enemies hands.
10. Teach me to do thy will, for thou art my God: thy spirit is good, lead me into the land of uprightness.
Above all, by thy paternal goodness I beseech thee, be thou pleased so to conduct me in all my ways, that I may do nothing but what is perfectly good and acceptable in thy sight. To which end, Lord, let thy gracious and sanctifying spirit, the only fountain and author of all goodness and holiness, direct and assist me in every turn and motion of my life, and bring me into a steady constant course of all strict and righteous living, (that antepast or first part of heaven on earth, which thou wilt be sure to crown with a state of perfect purity and impeccability hereafter.)
11. Quicken me, O Lord, for thy names sake: for thy righteousness sake bring my soul out of trouble.
12. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul; for I am thy servant.
And thus, O Lord, I trust thou wilt answer my requests, restoring to me that cheerful and comfortable state of which these my sad distractions have deprived me. Two engagements thou hast to this, the honor of thy Name, which is concerned in thy protecting thy servants and suppliants, and thine own gracious and merciful disposit • on, which inclines thee to relieve and assist those that most stand in need of it. And the same goodness of thine and mercy to me, as to one who am resolved forever to continue thy constant servant, doth oblige thee to take my part against these my malicious adversaries; and accordingly thy power will certainly interpose, and magnify it self in their utter excision and destruction.
Annotations on Psalm CXLIII.
[ a.] V. 1. And in thy righteousness] The Hebrew reads 〈 in non-Latin alphabet 〉 in thy righteousness, without any Copula, and neither the Chaldee nor Lxxii. think fit to supply it. And this seems to be the truer rendering. For taking 〈 in non-Latin alphabet 〉 righteousness in the notion frequently exemplified, of mercy or favor, 'tis an act of that in God, viz. of divine mercy and grace, to answer in faithfulness, i. e. to perform his promise: for the promise of God being free, but yet conditional, and so not due by any tenure or claim (but that of his promise) to be performed to any, and not so also to any but him that performs the condition, and our sins and frailties being such, that we stand in need not only of God's grace, but also his mercy and 〈 in non-Latin alphabet 〉 , his moderation of strict right, v. 2. his grace to qualify us for a due performance of that condition, and his mercy to make us capable of being accepted in the number of those who have performed the condition; it follows, that it must be an act of God's mere mercy and goodness to perform to any man that which he hath promised to his faithful servants, and so it must be 〈 in non-Latin alphabet 〉 in God's righteousness or mercy that he answers the Psalmist 〈 in non-Latin alphabet 〉 in thy, i. e. God's, truth or faithfulness. And this is most fully expressed by reading in thy righteousness, without any copula or form of conjoining it to faithfulness.
V. 3. Long dead] What 〈 in non-Latin alphabet 〉 [ b.] here signifies, is not clear. The Lxxii. render it, 〈 in non-Latin alphabet 〉 , as the dead of the age; the Syriac 〈 in non-Latin alphabet 〉 forever. The Chaldee hath 〈 in non-Latin alphabet 〉 as they that lie along (see Psal. Lxxxviii. 5.) in, or of that age. What they mean by that style, may perhaps be guest by other parts of their dialect. The grave or sepulcher they usually style 〈 in non-Latin alphabet 〉 the house of the age, (as we ordinarily style it our long home. ) So Isa. xiv. 18. where from the Hebrew we render, all of them lie in glory, everyone in his house, the Chaldee reads 〈 in non-Latin alphabet 〉 in the house of his age; and this from the description of death, Eccl. xii. 5. 〈 in non-Latin alphabet 〉 to the house of his age, which the Chaldee there render 〈 in non-Latin alphabet 〉 to the house of his sepulcher. To this belongs the phrase Tob. iii. 6. of 〈 in non-Latin alphabet 〉 , eternal place, for the grave, just answerable to 〈 in non-Latin alphabet 〉 the house of the age, for which the Hebrew of Paulus Fagius's edition (for Munster's leaves it out) hath 〈 in non-Latin alphabet 〉 the house appointed for everyone living. So Ezech. xxvi. 20. I will bring thee down with them that descend unto the pit, 〈 in non-Latin alphabet 〉 to the people of the age. And the ground of the phrase is there expressed, I will place thee 〈 in non-Latin alphabet 〉 in the infernal land, 〈 in non-Latin alphabet 〉 in the solitudes from the age, i. e. in those infernal vast recesses, whither from the beginning of the world all men have descended, and there remained in condition of desolation, though the number of them that are there be never so great. In proportion to which dialect 〈 in non-Latin alphabet 〉 will here be literally rendered, as the dead of the age (by the age meaning the place or state of the dead, hades, or Scheol ) but according to sense, as the dead in the grave, the very same which Psal. Lxxxviii. 5. is expressed by 〈 in non-Latin alphabet 〉 they that lie in the grave.
[ c.] V. 9. I flee unto thee to hide me] So we paraphrastically render 〈 in non-Latin alphabet 〉 . The Lxxii. read 〈 in non-Latin alphabet 〉 , I have fled to thee as to a refuge. The Chaldee 〈 in non-Latin alphabet 〉 thy word I have set up for my redeemer. The Radix 〈 in non-Latin alphabet 〉 signifies to hide, and so in Piel (as here it is) Psal. xxxii. 5. 〈 in non-Latin alphabet 〉 , I have not hid, Psal. xliv. 15. 〈 in non-Latin alphabet 〉 hath covered me, and lxix. 7. 〈 in non-Latin alphabet 〉 hath covered my face. Accordingly the Interlinear render it, ad te abscondi me, to thee have I hid me. The learned Val. Schindler supposes an Ellipsis, thus to be supplied, tibi revelavi quod homines celavi, I have revealed to thee what I have concealed from men, so Kimchi, To thee alone have I cried, or made my petition in secret, viz. not revealing his case to men, as not hoping in them for help. And if this notion for hiding must be retained (as 'tis in all other places wherein 'tis used in the Bible, and so generally and constantly rendered by 〈 in non-Latin alphabet 〉 and the like) then the rendering must be, to, or at thee I have hid myself; as those things which we are afraid to lose, we hide in a sure place; and thus it is all one with depositing in God's hands. So the Jewish Arab, With thee have I sought to be hid, or for an hiding place, or refuge. So Abu Walid, to thee have I fled for refuge, and with thee sought for an hiding place, making it contrary to Isa. lvii. 8. 〈 in non-Latin alphabet 〉 which the Interlinear renders, quia à me discooperuisti & ascendisti, and our English, thou hast discovered thyself to another then me and art gone up. But 'tis not unusual with Hebrew words to enlarge their significations, and so it is reasonable to believe (though it cannot be demonstrated from any other place of the Bible) that 〈 in non-Latin alphabet 〉 to hide, may in Piel signify to fly unto as a refuge, because such 〈 in non-Latin alphabet 〉 refuges are either really or metaphorically hiding places. And then the Lxxii. their 〈 in non-Latin alphabet 〉 , I have fled, will be a literal rendering of 〈 in non-Latin alphabet 〉 , and so the Latin confugi.
V. 10. Land of uprightness] 〈 in non-Latin alphabet 〉 [ d.] is literally to be rendered to or in a straight ground: so the Chaldee, 〈 in non-Latin alphabet 〉 into a straight ground, and the Jewish Arab, in a right or straight region, and so the Latin in terram rectam; by which we are to judge of the reading of the Lxxii. 〈 in non-Latin alphabet 〉 , in the right, that it should be undoubtedly, as Asulanus's copy hath it, 〈 in non-Latin alphabet 〉 in a straight ground. By this style is metaphorically signified a regular course of life, in obedience to all the commands of God, the only rule of the good man's walking. The Syriac have duly explained it by 〈 in non-Latin alphabet 〉 into thy way of life, that course of living which thou requirest, or which may be acceptable to thee.
The Hundred Fourty Fourth Psalm.
A Psalm of David. The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies, and prosperity upon his people, and this founded in his former experiences of God's interposition for him, for which he humbly praiseth and blesseth his holy name. It was composed by David, in reflection, as 'tis thought by some, on Goliath and the Philistines; but most certainly of a latter date, when he was settled in the kingdom, see v. 2, and 10. By the Jews, Kimchi and Saadiah, Gaon it is referred to the Messias.
1. BLessed be the Lord my strength, which teacheth my hands to war and my fingers to fight.
2. My goodness and my fortress, my high tower and my deliverer, my shield, and he in whom I trust, who subdueth my people under me.
[Paraphrase.] For all the preservations and victories which have been enjoyed by me, I am infinitely obliged to bless and praise and magnify the one supreme God of heaven and earth, from whom it is that I have received all the strength and skill in military affairs which I have ever shown; an act of whose special mercy and favor, preservation and protection I must acknowledge it, that I have ever been successful or safe in any enterprise. In him therefore with all reason I wholly repose my full trust and confidence.
3. Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?
4. Man is like to vanity: his days are as a shadow that passeth away.
For myself, I am but a mean, infirm, frail, mortal man, subject to all the misadventures which are consequent to the feeble, inconstant, transitory condition of men, and it is an infinite mercy of dignation in God, to take so much consideration of me, as to make use of me as his instrument in subduing the enemies of his people. (And herein was David a type of Christ, who having humbled himself to assume our human mortal flesh, became by his divine power in that flesh victorious over the powers of hell. Heb. 2. b.)
5. Bow thy heavens, O Lord, and come down; touch the mountains, and they shall smoke.
6. Cast forth lightening, and scatter them; shoot out thine arrows and destroy them.
7. Send thine hand from above, rid me and deliver me out of great waters, from the hand of strange children;
8. Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
It must therefore be thine own work, O Lord, the interposition of thine own almighty hand, to which we must owe all our deliverances and preservations. If thus thou wilt vouchsafe to own thy servants, and by thy messengers and ministers, the Angels of thy presence, exhibit and presentiate thyself among us, then shall all our enemies be dispersed and destroyed, not by the strength or dint of our weapons, but as by thy thunderbolts and darts of lightening, by the artillery of heaven, by thy divine assistance, and protection over us (see note on Psal. xviii. d.) And thus be thou graciously pleased to magnify thy power and mercy to us at this time, to deliver us from these puissant heathen armies, which have nothing but their own strength and number to depend on or boast of, which worship and rely on false idol gods, which are not able to help, and so are sure to disappoint them, and so their hands fail no less in their undertaking then their mouths do, when thou the only Lord of heaven and earth, of those Angelical hosts, comest out and appearest against them.
9. I will sing a new song unto thee, O God: upon a Psaltery, and an instrument of ten strings, will I sing praises unto thee.
All the returns that I can make for this mercy, is my praising and magnifying thy name for it: And that I shall be careful to perform with the choicest ditties and sweetest instruments, (and all little enough to resound thy praises, who hast wrought so wonderfully for us) saying,
10. It is he that giveth salvation unto Kings, who delivereth David his servant from the hurtful sword.
All honor and praise be ascribed to the supreme God of heaven, from whom it is that the greatest Kings of the earth receive their strength and authority, and to whom they owe all their deliverances and preservations. And the same strength and power of his hath he graciously pleased to afford me at this time, that have no other title to it, but that I am his servant, and of myself so much weaker than my adversaries, that I am sure to be destroyed by them, if God do not defend and preserve me.
11. Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
O be thou now pleased to continue this thy mercy to me, the enemies being still the same, Idolatrous, heathen, wicked men; that do not acknowledge or confess the true, but profess and depend on false Idol gods, and seasonably at this time to rescue and preserve me out of their hands.
12. That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace:
13. That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets:
14. That our oxen may be strong to labor: that there be no breaking in, nor going out; that there be no complaining in our streets.
Be thou pleased at length to restore peace and prosperity to the land; that our families may flourish in goodly and beautiful children; that our provisions at home, and our flocks and herds abroad may be very thriving and prosperous; and th • t those goods which thy blessing bestows upon us may not be in danger of hostile invasions; that we may possess and enjoy ourselves in a cheerful continued peace, without any disturbances or disquiets.
15. Happy is the people that is in such a case: yea happy is the people whose God is the Lord.
This were a very happy condition indeed; and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithful obedience unto God, and depend on him only for the acquiring it.
Annotations on Psalm CXLIV.
[ a.] V. 3. What is man] By 〈 in non-Latin alphabet 〉 man, and 〈 in non-Latin alphabet 〉 son of man, as all or any of mankind may be understood, in the condition of frail, mortal, miserable, and unworthy creatures; so the Psalmist himself, David, and the son of David, the Messias, is especially to be understood in this place. The occasion of the Psalm is, by the title in the Lxxii. and Latin and Arabic, not improbably noted to be the combat with Goliath. And for the setting out the wonderful mercy of God to him in that, 'twas very considerable, that he was but a young stripling, the youngest and most unconsiderable of all the sons of Jesse, who also was but an ordinary man. And accordingly Ps. viii. which hath probably been resolved to be composed on this occasion of Goliath of Gath, the same consideration hath a principal place, v. 4. What is man, that thou art mindful of him? and the son of man, that thou visitest him? there 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , weak man and son of mortal ordinary man, as here 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Which accordance as it is some argument to confirm that (as this) Psalm to have been composed on that occasion, so it will apply these words in their more eminent, prophetic, mystical sense, to Christ our Savior in his state of humiliation (wherein yet by the power of his Divine nature he did so many wonderful works) by virtue of the Apostles testimony Heb. ii. 6. where he cites those words from Psal. viii. 4. (exactly parallel to these) and applies them particularly to Christ.
[ b.] V. 8. Mouth speaketh vanity] In this verse somewhat more seems to be expressed than is ordinarily observed in it. The Chaldee interprets it of false oaths and wicked laws; and the most obvious sense is followed by the rest of the interpreters, vain or lying speeches, and wicked works or actions: and thus it may fitly enough be adapted as the motive to God to destroy them. But if we consider 1. that the prayer is against David's enemies, the Philistines, and those by the title of 〈 in non-Latin alphabet 〉 sons of the stranger, the title that ordinarily belongs to Idolaters, and 2. that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 vanity and falsehood frequently signify the false Idol gods, and 3. that their mouth speaking fitly signifies profession either of a true or false God, and 4. that 〈 in non-Latin alphabet 〉 their right hand may poetically signify, him, or them, on whom they depend, as their 〈 in non-Latin alphabet 〉 , their patrons or auxiliaries, (as when it is said, the Lord at my right hand, Psal. cx. 5. and many the like, the meaning is, he assists and takes my part) and so 〈 in non-Latin alphabet 〉 right hand of falsehood, be a vain gainless helper, that fails all that depend on him; on these considerations it will not be unreasonable thus to interpret the whole verse of these Idolatrous Philistines, whose gods cannot stand them in any stead against the one true God of heaven, to whom David makes his address; and that this is the fuller importance of it, and that as a motive fit here to be used in a prayer to God, to incline him to own his suppliants against such kind of enemies as these.
V. 12. Corner-stones] From 〈 in non-Latin alphabet 〉 [ c.] an angle or corner, two formations there are in these 12, and 13. verses 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and are to be distinguished by the matter of the context. For as in a building there are either the exterior or interior parts and corners; so here the 〈 in non-Latin alphabet 〉 or outer corners are the stones in the corners of the building, angular pillars saith Castellio, which are here 〈 in non-Latin alphabet 〉 hewn, and squared, and carved, and so for the beauty of them, in an 〈 in non-Latin alphabet 〉 palace especially, are fit to express the daughters of a prosperous family, in whom beauty is much valued. But 〈 in non-Latin alphabet 〉 the inner parts or corners of the building, are the repositories, places on purpose for keeping of store and provisions (such are cellars, larders, and the like) which the Lxxii. rightly render 〈 in non-Latin alphabet 〉 , and the Latin promptuaria, repositories for all kind of provisions (and not so fitly garners or granaries, which are proper to corn or grain.) The former of these 〈 in non-Latin alphabet 〉 is rendered by the Lxxii. 〈 in non-Latin alphabet 〉 beautified, either by way of paraphrase (as 〈 in non-Latin alphabet 〉 , carved or polished, they render 〈 in non-Latin alphabet 〉 adorned about ) or as if it were from 〈 in non-Latin alphabet 〉 beauty or splendor; and so the Chaldee, 〈 in non-Latin alphabet 〉 beautiful. Of the latter when 'tis here said, that being full they bring forth or yield 〈 in non-Latin alphabet 〉 , this is interpreted by them 〈 in non-Latin alphabet 〉 , from this to that; not by mistake probably of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as some conceive, but as taking 〈 in non-Latin alphabet 〉 (as it is) for a word of a large signification, to signify anything to which the matter spoken of shall determine it, (and so sure the Chaldee do, which render it 〈 in non-Latin alphabet 〉 from year to year ) particularly any kind of food or victuals, and so by this phrase, from this to that, meaning from this sort to that sort, as Ibn Ezra and Kimchi understand it, i. e. somewhat of all sorts, to express the greatest plenty of all commodities for daily use or provisions. The Jewish Arab renders 〈 in non-Latin alphabet 〉 by measures.
[ d.] V. 14. Strong to labor] From 〈 in non-Latin alphabet 〉 to carry on shoulders, as a porter doth, is 〈 in non-Latin alphabet 〉 here, not so much to signify their patience of weight (as the Chaldee interpret it by 〈 in non-Latin alphabet 〉 patient of burden, and strong-backed for carriage or service, saith Abu Walid, and so the Jewish Arab, our oxen carrying forth good ) for oxen were not then wont to be so employed to bear burdens on their backs or shoulders, (though nowadays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs) but more probably to note the weight of flesh they carry about with them, which therefore the Lxxii. render 〈 in non-Latin alphabet 〉 , the Latin crassae, thick or fat, the Syriac 〈 in non-Latin alphabet 〉 strong, for so those are that are most fleshy, and so onustus is wont to be used for rich, or one that is in all plenty, and so not for patience of burdens, though that, as this, do thus originally signify, and though with us the lading be in a cart, yet we use to say the Oxen are heavy laden. The phrase that here follows in this matter of oxen, 〈 in non-Latin alphabet 〉 not breaking in and not going out, is not improbably to express the safety of their herds, not only from straying, but, as in time of war, from invaders and abactors, whose breaking in ( 〈 in non-Latin alphabet 〉 , breaking down or fall of the partition, or wall, or sept, say the Lxxii.) is attended with the cattels 〈 in non-Latin alphabet 〉 passing through, or going out: and then follows 〈 in non-Latin alphabet 〉 clamour, vociferation; 〈 in non-Latin alphabet 〉 cry, say the Lxxii. The same word they use Isa. v. 7. to render 〈 in non-Latin alphabet 〉 , which is there opposed to righteousness, whether in the notion of justice or mercy, and is the consequent of oppression; and so it may be here fitly used to express hostile oppressions and invasions. But the phrase may be also applied, that among their cattle none maketh abortion, 〈 in non-Latin alphabet 〉 never a breaker out: so Pharez came by his name, Gen. xxxviii. 29. How hast thou broken forth? this breach be upon thee; therefore his name was called Pharez. 〈 in non-Latin alphabet 〉 also hath a peculiar notion in relation to the birth of children; But that being the regular birth, it is not so well appliable to this place, unless by the figure 〈 in non-Latin alphabet 〉 we thus read, no eruption, and no going out, i. e. no violent going out, for then that is clearly no abortion. Kimchi observes of these three verses 12, 13, 14. that there is mention of all those three blessings of the Wombe, of the Earth, and of Cattle, set down Deut. xxviii. 4. The last word of the verse, 〈 in non-Latin alphabet 〉 , we render in our streets; so 〈 in non-Latin alphabet 〉 signifies Gen. xix. 2. as the street is opposed to an house or covert, from 〈 in non-Latin alphabet 〉 broad, or large. But our English street hath a particular relation to a town, or village, or city; and so it seems not so proper to this place, where being applied to oxen, it will signify in reason the place where they lie and feed, 〈 in non-Latin alphabet 〉 , the Lxxii. duly read, in their stabula, whether fields or closes, where they are kept. Or if in that verse it may retain the notion of street, being applied to the men who are thus oppressed, and may bemoan their losses in the field by their complaints in the city, (see Mar. v. 14.) yet this will not be applicable to v. 13. where the same word being used 〈 in non-Latin alphabet 〉 , we render it in like manner, in our streets, but being applied to sheep, must signify their folds or pastures, where they lie and bring forth; which though it be abroad, without doors (that is all that 〈 in non-Latin alphabet 〉 imports, from the literal notion of which the Lxxii. there have their rendering 〈 in non-Latin alphabet 〉 , and the Latin in egressibus suis, in their goings out ) yet they are safe there, and multiply exceedingly. The Jewish Grammarians, Abu Walid and Kimchi, assign not to the word 〈 in non-Latin alphabet 〉 anymore particular signification then of broadplaces, which may then be as well back-sides; as we ordinarily call such yards as are about the house, in which cattle are kept, or the like places, as well as streets. And the word which the Jewish Arab uses may be rendered fields.
The Hundred Fourty Fifth Psalm.
David's Psalm of Praise. The hundred forty fifth is a form of solemn thanksgiving to God, descanting on all his glorious attributes. It was composed by David, and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet.
1. I will extol thee, my God, my King; and I will bless thy name forever and ever.
2. Every day will I bless thee, and I will praise thy name forever and ever.
[Paraphrase.] The Lord of heaven is my only God and King, a gracious Father, and a vigilant guide and conducter of me in all my ways; I am infinitely obliged to praise and magnify his holy name, and never to intermit that office till I come to heaven, there to sing continual Hosannahs and Hallelujahs to him.
3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable.
He is a God of a vast unfathomable power and dignity, his excellencies, and the effluxions thereof toward us, not to be traced or measured by human faculties: But the less they are comprehended, the more are they to be admired, and adored, and magnified by us.
4. One generation shall praise thy works to another, and shall declare thy mighty acts.
Every age of the world, and person that lives in that age, hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals, everywhere illustriously discernible, and so every age is obliged to make their acknowledgments, to record to posterity, and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty.
5. I will speak of the glorious honor of thy majesty, and of thy wondrous works.
Whether I consider the infinite incomprehensible beauty and splendor of his divine essence and attributes, or the most admirable operations and productions thereof in the framing and governing of the world, there is matter of all praise and thanksgiving to me, and to every other man living.
6. And men shall speak of the might of thy terrible acts, and I will declare thy greatness.
And accordingly both they and I, even all of us, with united hearts and voices, will proclaim and promulgate the wonderful and admirable acts of his power and glory.
7. They shall abundantly utter the memory of thy great goodness, and sing of thy righteousness.
And therein most peculiarly shall we count ourselves obliged to magnify and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us, especially that towards our souls. These flow every minute from him, as from an inexhaustible fountain and abyss of goodness. O let our hearts learn of those fountains, continually to pour forth at our mouths the praises that are proportionably due to him.
8. The Lord is gracious and full of compassion, slow to anger, and of great mercy.
9. The Lord is good to all, and his tender mercies are over all his works.
'It is the title by which he was pleased to make known and proclaim himself to his people, Exod. xxxiv. 6. The Lord, the Lord God, merciful— very forward and willing to pardon repentant sinners, and not denying them that grace, or proceeding in judgment against them, till he be provoked to it by great ingratitude and obdurations: and this mercy of his is not enclosed to a few special favorites of his, but enlarged and vouchsafed to all and every man in the world, upon the title of his fatherly mercy to his creature, till by their impenitence persisted in, against his means of grace, they render themselves incapable of it.
10. All thy works shall praise thee, O Lord, and thy saints shall bless thee.
11. They shall speak of the glory of thy kingdom, and talk of thy power;
And proportionably according to the just merit of it, all the men in the world are obliged to pay thee the acknowledgments of thy supereminent transcendent mercy, but especially those that are so qualified by the power of thy grace obediently received by them, as to have a more particular interest therein.
12. To make known to the sons of men his mighty acts, and the glorious majesty of his Kingdom.
These shall never satisfy themselves that they have said enough in depredicating the inward beauties, and felicities, and admirable excellencies of the Kingdom of God in men's hearts, that state of souls, when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued, and the kingdom of heaven erected in the stead of it, and all the faculties of the soul voluntarily and cheerfully and constantly subjected to it. The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts, that they shall earnestly desire and endeavor to discover and recommend it to others, and bring all men to a sense and acknowledgment, how desirable a thing it is to be the subjects of this kingdom.
13. Thy kingdom is an everlasting kingdom; and thy dominion endureth throughout all ages.
The magnificence and glory of any other the greatest kingdom is but finite and transitory, and so oft in few years is removed and destroyed: but the kingdom of God is as durable as God himself, and the comforts of subjection and obedience thereto, which all pious men enjoy, have never any end, but are swallowed up in the Ocean of eternal bliss and glory, the never sailing portion of all such.
14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down.
And one special act of this his kingdom, one exercise of this power of his grace it is, that those which are sincere faithful subjects thereof, shall never want a sufficient supply of strength from him for all their wants, whether of souls or bodies: Be they never so weak in themselves, never so near falling, and unable to support themselves, and stand by their own strength, they shall yet be sure of a sufficiency in him; he will support them in the most infirm, feeble, tottering condition; and when through human frailty they are brought low, and actually fallen, he will not deny them grace to get up again, but afford them effectual means of recovery, if by humble confession of their lapses they beg and solicit it, and industriously make use of it when it is given them. And so for outward distresses, he will either preserve them from them, or support them under them, and in his good time deliver them out of them.
15. The eyes of all wait on thee, and thou givest them their meat in due season.
16. Thou openest thy hand, and satisfiest the desire of every living thing.
This mercy and benignity of his is a spring inexhaustible of all kinds of Good things, a treasure of abundant supply to all the creatures in the world, which consequently attend and wait his pleasure, and never fail to receive from him timely and seasonably to their necessities, whatsoever they really stand in need of.
17. The Lord is righteous in all his ways, and holy in all his works.
In sum, all God's dispensations and dealings with us are made up of abundant mercy and compassion, charity and liberality to all our wants; and so are to be acknowledged and devoutly praised by all the men in the world.
18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.
Whosoever addresses his prayers to God, and faithfully adheres to him, that flies not to any indirect course for aids, but keeps fast to him in constant obedience, and waits God's time with patience, and perseverance in prayer, shall be sure never to fall of answers of mercy from him.
19. He will fulfill the desire of them that fear him: he will hear their cry, and will save them.
If they faithfully serve and obey him, he will not be wanting to them in their greatest wants, but will seasonably grant them their requests, and deliver them out of all dangers.
20. The Lord preserveth all them that love him: and all the wicked will he destroy.
Those that love God and keep his commandments, have by his promise a claim and right to his protections and preservations; but for transgressors, which are accounted haters of him, he will certainly pour out his vengeance upon them.
21. My mouth shall speak the praise of the Lord: and let all flesh bless his holy name forever and ever.
All this exacts the most solemn acknowledgments, all the praises and Hallelujahs that our hearts or tongues can express. O let all the men in the world join to perform this duty, and never give over praising and glorifying his holy name.
Annotations on Psalm CXLV.
[ a.] V. 7. Abundantly utter] The Hebrew 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 to bubble, to issue, to send out as a spring or fountain issues out water: and though here it be metaphorically used of speaking, yet it must in reason be rendered with respect to the original use of it. The Lxxii. therefore render it 〈 in non-Latin alphabet 〉 , the Latin eructabunt; for which our English yielding no proper word, we must be content with that of issuing or pouring out, or sending forth. The Chaldee, which reads 〈 in non-Latin alphabet 〉 (the same word with their termination) is rendered by the Latin Translator personabunt, shall sound forth, as if it were from 〈 in non-Latin alphabet 〉 which so signifies, and is by the Greek lightly changed into 〈 in non-Latin alphabet 〉 , to proclaim.
V. 9. To all] In this place the [ b.] reading of the Lxxii, both in the Roman edition and others, is undoubtedly corrupted. The Hebrew reads 〈 in non-Latin alphabet 〉 to all, and so is followed by the Chaldee and Latin and Arabic (the Syriac omitting it wholly) and only the copies of the Lxxii. (and from them the Ethiopic) read 〈 in non-Latin alphabet 〉 , to them that expect, and others add 〈 in non-Latin alphabet 〉 , that expect him. But Asulanus's reading is doubtless here to be preferred, which hath 〈 in non-Latin alphabet 〉 , to all; which being the original reading, and so followed by the Latin and Arabic, was changed by the scribe into 〈 in non-Latin alphabet 〉 , and so taken up by the Ethiopic.
[ c.] V. 16. The desire] In this place it is doubtful to what subject 〈 in non-Latin alphabet 〉 , the last words of the verse, belongs. From 〈 in non-Latin alphabet 〉 voluit, placuit, the noun signifies will, good pleasure, benevolence, favor. With thy favor 〈 in non-Latin alphabet 〉 hast thou defended me, Psal. v. 12. so Isai. xlix. 8. I have heard thee in the time 〈 in non-Latin alphabet 〉 of favor, we render it acceptable time, parallel to a day of salvation that follows; where, as the salvation is the deliverance wrought by God, so the favor must be God's also. And thus the word may probably seem to be used here, he satisfieth every living thing (so 〈 in non-Latin alphabet 〉 must be rendered) 〈 in non-Latin alphabet 〉 with or by his favor: 〈 in non-Latin alphabet 〉 , say the Lxxii. thou fillest every living thing with thy good pleasure; the Latin have benedictione, with thy benediction (perhaps reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) and the Ethiopic more expressly, according to thy decree or good pleasure: the Jewish Arab reads every living thing with favor, good will, or complacency, from thee. But the Chaldee reads 〈 in non-Latin alphabet 〉 in the plural, which cannot belong to God, thou satisfiest all living with their will, or desire; and the Syriac, 〈 in non-Latin alphabet 〉 thou satisfiest the desire of all living. And so the learned Castellio, optatis satias, thou satisfiest them with their desires, i. e. with the things which are desired by them. And to this sense the use of the same word v. 19. inclines, where of God it is said, 〈 in non-Latin alphabet 〉 he will do or perform the will of them that fear him.
[ d.] V. 17. And holy] Of 〈 in non-Latin alphabet 〉 there can be no question but 'tis to be rendered, when spoken of God, merciful, abundantly good; and so 'tis here joined with 〈 in non-Latin alphabet 〉 righteous, in the notion thereof frequently exemplified for 〈 in non-Latin alphabet 〉 pitiful, or charitable, or liberal: for both these are here clearly inferred from the three last verses, which are instances of his mercy and bounty. In this place is fit to be observed what we find in the Lxxii their translation, after v. 13. and before v. 14. 〈 in non-Latin alphabet 〉 , The Lord is faithful in his words, and holy in all his works. The same we have in the Syriac, and Latin, and Arabic, and Ethiopic, and only miss it in the Original and in the Chaldee. And that it is not added superfluously by the rest, but really wanting in these, we have this argument of some appearing force; Because the Psalm being Alphabetical, and exactly so in all other parts, is yet deficient in the letter Nun, as now we have it in the Hebrew, which yet from this reading of the Lxxii, &c. is so readily supplied, [ 〈 in non-Latin alphabet 〉 ] that there seemeth little cause of doubt but this was the ancient reading, and so continued to the time when the Lxxii. first, and after when the Syriac made their translations. If thus it were, the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others, might by unskillful scribes be confounded, and conceived to be the same with them, and so on that conceit deliberately left out in one place, to avoid that which they deemed a Tautology. But if this were it, then herein they erred more than one way. For first, it is no news for this Psalmist in his lauds of God, to repeat the same expression more than once, witness that solemn Epiphonema, His mercy endureth forever. 2. These two verses, if they be better considered, are not the same, but perfectly different, and each of them, according to that difference, fitted to the place wherein according to the alphabetical order they ought to stand. The eleventh, twelfth and thirteenth verses are spent in admiration of the power and glory of God's kingdom, and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises, and perfect justice and holiness, and other divine excellencies, in all his dispensations toward men. And that is the sum of the letter Nun (which therefore with very good harmony follows the thirteenth verse, and so will put forward the fouretenth, which now is Samech, unto the fifteenth, which is the proper place for it) 〈 in non-Latin alphabet 〉 — The Lord is faithful in his words, and holy in all his works, i. e. veracity and holiness are two great inseparable attributes of God; the one in his words, he never affirmeth what is not most true, or promiseth what he doth not perform; the other in his actions, and works of providence, wherein he is so far from having any real causality in the sins of Angels and men, that he doth all that reasonably can be done by a God of holiness and purity toward any rational and free agents, whom he means to punish and reward according to their works, to prevent them, and assist them, and enlighten their minds, and sanctify their hearts, thereby to keep them from sinning, or to return them by repentance to that innocence (as near as may be) from which they are fallen. And this, as the chief exercise of his kingdom of grace, the glories whereof are set out in those three verses immediately foregoing. Whereas this which is now the seventeenth (but in that other account ought to be the eighteenth) verse, as it is introduced by the three verses more, which are all spent in the view of the transcendent compassion, mercy and liberality of God, so being duly rendered, it is a very proper Epiphonema; to conclude and shut up the praises of God in that behalf, The Lord is righteous in all his ways, and merciful in all his works. Where 〈 in non-Latin alphabet 〉 righteous and merciful, are but two words ordinarily used in scripture to signify charity and compassion: the former, not that righteousness which we style justice, but that charity which is by the law of God due to all men, and so in us is our righteousness, and in God is his goodness and charity to mankind, and the latter a more abundant degree of that, styled goodness, graciousness, bowels of compassion in man, and the most transcendent degree of infinite mercy and pity in God. The Lxxii. render the former of these 〈 in non-Latin alphabet 〉 , the Latin justus, and that being understood in our ordinary notion of justice, was apt to be conceived all one with faithful or true in that former verse. And the Lxxii. again render the latter of these by 〈 in non-Latin alphabet 〉 , which Greek word indeed oft signifies holy, and so is interpreted sanctus by the Latin; but being but lightly changed by cutting off the last letter from the Hebrew 〈 in non-Latin alphabet 〉 , and giving it the Greek termination 〈 in non-Latin alphabet 〉 (for so both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are deemed to come from that original) in this place and many others it is surely taken in the Hebrew notion of it, i. e. for merciful and pitiful, and so should better be rendered in Latin pius, than sanctus, (as in Salvian and other good authors pietas piety in God ordinarily signifies mercy.) However, this equivocalness of that word 〈 in non-Latin alphabet 〉 , taken by readers for holy, when it signifies merciful, and the misinterpreting 〈 in non-Latin alphabet 〉 for just, when it imports merciful, may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles. Of which the learned H. Grotius asks a question, Quomodo ad hoc respondebunt — What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites, which by their fence have hedged this verse out of the scripture? The only answer to the question, which I shall offer, is this, 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm, especially Psal. xxv. where ך being twice repeated, ק is certainly omitted. 2. That the Lxxii. and the translations that depend on them, have admitted several verses and larger additions, which are not in the Hebrew text. But then 3. since 'tis certain the Psalms received diverse alterations, and both copies were transmitted to the use of the Temple, the answer will be satisfactory, that so it was here. And that will both justify the Jews from negligence, in loosing part of the scripture, and the other translators from presumption, in adding to it.
[ e.] V. 18. In truth] The notion of 〈 in non-Latin alphabet 〉 in truth, in this place, being the qualification required in prayer to make it effectual, is fit to be observed. The word signifies truth, firmness, fidelity, constancy, stability; so Jer. xiv.19. 〈 in non-Latin alphabet 〉 the peace of truth is a stable firm constant durable peace. And then that truth or constancy may be applied either to the person praying, or to the prayer it self. First, if to the person, then it signifies his firmeness of adherence to God, styled fearing him v. 19. constancy in his service, keeping close to God, and making good his dependence on him, and not applying himself to any indirect means to obtain what he prays for, but waiting only on God, from him in his good time to receive it. Secondly, in respect of the prayer it self, it signifies the continued constancy of address, not giving over the petition when it is not immediately granted, but enforcing it with importunity. And the union of these two is that to which the promise is here made, that the prayers so qualified shall certainly in God's due time be answered by him. And this, specially the former part, Saint James styles asking in faith, the Hebrew 〈 in non-Latin alphabet 〉 signifying both faith and truth. See note on Jam. 1. a . The Chaldee here reads 〈 in non-Latin alphabet 〉 ; the word signifies truth, rectitude, integrity: and so the Syriac also. The Lxxii. 〈 in non-Latin alphabet 〉 in truth, but that capable of this same notion, as when 〈 in non-Latin alphabet 〉 true is opposed to 〈 in non-Latin alphabet 〉 unrighteous. See Note on Luke xvi. a.
The Hundred Fourty Sixth Psalm.
Praise ye the Lord. The hundred forty and sixth is another form of solemn praising of God, his sole and supereminent power and mercy, his patronage to all that are in distress, his judgments, and the eternity of his kingdom. The title of it is Hallelujah, and it is anciently thought to have been composed at the return from the Captivity.
1. PRaise the Lord, O my soul.
2. While I live will I praise the Lord: I will sing praises unto my God, while I have any being.
[Paraphrase.] I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty, of praising and magnifying the God of heaven. This is an office never to be intermitted by me, as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty.
3. Put not your trust in Princes, nor in the son of man, in whom there is no help.
4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perish.
As for any other, be it the greatest and most powerful Princes in the world (none borne of woman excepted, save only the Messias, the Son of God as well as man) they being but mortal men, have no power to relieve any, and consequently will deceive and disappoint all those that rely on them. For how able or willing soever they may be in the eyes of men, or in their own resolutions forward to perform any office of charity to any; yet 'tis certain their whole being depends every minute upon the will of God: whensoever he pleaseth they die, their soul is separated from the body, the one is gathered to the earth from whence it hath its first beginning (see Psal. xc. note c.) the other to the hands of God that gave it (Eccl. xii. 7.) and when this hour comes, 'tis then too late for them to help themselves; whatsoever they designed for the relief of others, together with all their other worldly contrivances, are evacuated and frustrated.
5. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God,
6. Which made heaven and earth, the sea and all that therein is, which keepeth truth forever;
The only sure hold, and never-failing foundation of confidence, is the special mercy and protection of the one omnipotent Creator of heaven and earth, the Lord of Israel, who as he is able to overrule all his creatures, and do whatsoever he pleases, so he hath promised to protect those that depend on him, and will certainly make good this promise to all that are careful to make good their fidelity to him.
7. Which executeth judgment for the oppressed, which giveth food to the hungry: the Lord looseth the prisoners.
8. The Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous.
One peculiar property of his it is to interpose his aide most seasonably when our distresses are the greatest, to undertake the defense and patronage of those which are most unjustly oppressed, to work even miracles of mercy for them that stand in most need of them, signally to express his favor to pious and charitable minded men, to provide food for some, as he did for Elias, to send others liberty from then restreints, as he did to Daniel, to restore sight to the blind, to revive and comfort those that are in the greatest distress either of body or soul. (And this in a far more eminent completion by the incarnatian of his Son, the Messias of the world. See note a.)
9. The Lord preserveth the strangers, he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
If there be anymore destitute than other, more shut out from all sorts of human supportation, those that have neither house, nor parent, nor husband, to relieve and comfort them, (especially the poor in spirit, the meek, the mourners, those that hunger and thirst after righteousness, Matth. v. 3. &c.) are the fittest objects for God to afford his grace, to show his compassion on: Of such he will have a peculiar care, (of such the Kingdom of the Messias is made up) if in the absence of worldly aids they sincerely apply themselves and constantly adhere to his obedience. But for all godless wicked men, he will as undoubtedly pour out his vengeance upon them, and bring them to utter destruction.
10. The Lord shall reign forever and ever; even thy God, O Zion, unto all generations. Praise ye the Lord.
God hath the only supreme dominion over the world, and in a most eminent manner exerciseth it in the hearts of all his faithful people under the Messias. His regal power is exercised in his Church of Jews first, and after of Christians, and so shall continue to the end of the world. His glorious name be ever magnified for it. To this only King eternal be all honor and glory world without end.
Annotations on Psalm CXLVI.
[ a.] V. 5. Happy] This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias, the eternal Son of God, in his Incarnation. It is acknowledged by the Jews themselves; Sepher Ikkarim, 〈 in non-Latin alphabet 〉 &c. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawful? This is the opinion of most of our Doctors, who in Tanchuma explain that of Psal. cxlvi. 7. the Lord 〈 in non-Latin alphabet 〉 looseth or makes lawful those things that are forbidden. And on the 10. verse, the Lord shall reign, &c. Sol. Jarchi saith, it belongs to the days of the Messias. And that it doth so indeed, it will best appear by comparing what here is added v. 7, 8. with the characters of the Messias delivered by Christ himself, Mat. xi. 5, 6. There upon the demand of John the Baptist by his Disciples, whether he were the Christ or no, he returns this answer to John, The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached to them: And blessed is he whosoever shall not be offended in me. These words are ordinarily referred to, and looked on as a completion of Isa. xxxv. 5, 6, 7. and Lxi. 1, 2. and so no question they are: And by the same reason may be resolved also to reflect on this parcel of this Psalm, which bears a full correspondence with them in respect of the particulars mentioned in either. This is specially observable in the first branch of Christ's answer, The blind receive their sight. Of this sort of miracles, as it refers to those that perfectly want that sense, were born blind, this Maxim is delivered by one that had received such a cure, Joh. ix. 32. Since the world began was it not heard that any man opened the eyes of one that was borne blind. And the Pharisees, to whom this was so confidently delivered in an universal negative, were not, it seems, able to refute him. Nay it is observable, that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet, or ministry of Angel, till his Son incarnate came into the world, and did it with his own hands, that so these prophesies which principally insist on this, might appear to have their completion in the Messias. And when he wrought it, he did it by mixing Clay and spittle; of which the Fathers observe, that he gave him eyes out of the same and no other materials, out of which he first created man, viz. out of the dust of the earth, to signify it an act of creative power by which he did it. And so this and the other like miraculous acts of his are here introduced with Which made heaven and earth — And therefore our Savior, when he again met this blind man whom he had thus cured, his question to him is, Joh. ix. 35. Doest thou believe on the Son of God? intimating that this miracle wrought on him was a competent testimony, that he which wrought it was no less than the Son of God, and so God himself. But it may here be demanded, what prisoners Christ loosed, of which the mention should here be made, v. 7. The Lord looseth the prisoners, and of which there is no mention either in Christ's answer to John, or in the prediction, Isa. xxxv. to which that answer is thought to refer. To this I answer, 1. that this Objection would be of equal force against Isa. Lxi. 1. where there is express mention of proclaiming liberty to captives, and opening the prison to them that are bound, as here of loosing the prisoners: 2. that as in that place of Isaiah the phrase of opening the prison to them that are bound, is by the learned thought to be a prophetic elegance, to signify the cure of those that are deaf and dumb, whose souls consequently were shut up from being able to express themselves, as language enables others to do; so here it may poetically signify also, and then it will be directly parallel to that part of Christ's answer, the deaf hear, and accordingly at the curing of such Christ's form of speech was, Epphatha, be opened, as to the doors of a prison, when those which were under restreint there were to be let loose out of it, their fetters being shaken off from them. But then 3. 'tis farther manifest, that those that were under any sore disease or lameness &c. are said to be bound by Satan, Luk. xiii. 16. and so to be loosed by Christ, when they were cured by him. So saith Christ v. 12. Woman, thou art loosed from thine infirmity: and immediately she was made straight. Her being made straight was her being loosed out of her restreint, or bonds, or prison. And in this latitude of the poetick or prophetic expression, the Lord's loosing the prisoners here will comprehend the walking of the lame, the lepers being cleansed, the hearing of the deaf, yea and the raising up of the dead, for those of all others are fastest bound, and so when they are raised, the style is as proper as to Lazarus in respect of the gravecloaths, loose them, and let them go. By this way of interpretation of this one phrase, (which yet farther also may be extended to the spiritual sense, of loosing us from the captivity of sin) 'twill now be manifest how exactly parallel this of the Psalmist is to that answer of Christ's, for then there be but two parcels of Christ's words behind, To the poor the Gospel is preached, and Blessed is he that is not offended in or because of me. To the former of these are answerable here these so many severals to the same purpose, Which executeth judgment, or pleadeth the cause of the oppressed, Giveth food to the hungry, Raiseth them that are bowed down (unless that literally belong to Christ's corporal cures) Loveth the righteous, Preserveth the strangers, Relieveth the fatherless and widow. All which are but so many prophetical expressions (to be understood in a spiritual sense) of his exceeding mercies under the Gospel to the poor in spirit, the humble and lowly in heart, the prime peculiar objects of Evangelical mercy, and those which are effectually wrought on by his grace, and so Evangelized by him, in that sense which belongs to that phrase in that place (see note on Mat. xi. b.) To the latter the words of this v. 5. are parallel, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: for so to hope, and adhere, and place his full trust in the one true God, is all one with not being scandalized or falling off from Christ, whatsoever befalls. And as that there is infer'd from the other parts of the character of the Messias, as a Conclusion from Premises, and so is set down in the close of all; so here 'tis set down as a principle in the front, and (which is all one) proved by what follows in the ensuing verses. By all which it is farther evident that the Messias, whose character it is, is no less than the Creator of heaven and earth, v. 6. and consequently the Lord that shall reign forever and ever, v. 10. the God of Zion, or his Church, unto all generations. The latter of which is but proportionable to Christ's words to the Apostles, Lo, I am with you to the end of the world: And the former the very style wherein Christ's Kingdom is expressed both in the Psalms (see Ps. xciii. 1.) and in the New Testament 1 Cor. xv. 25. and oft in other phrases amounting to the same sense, as, sitting at God's right hand till he make his enemies his footstool, Psal. cx. 1. Mat. xxii. 44. and Act. ii. 34.
The Hundred Fourty Seventh Psalm.
Praise ye the Lord. The hundred forty seventh Psalm (which is divided into two by the Greek and Latin, &c.) is a solemn form of magnifying God in his works of power and mercy, and seems to have had for its title the close of the former Psalm, Hallelujah, and to have been composed after the return from the Captivity, v. 2.
1. PRaise ye the Lord: for it is good to sing praises unto our God; for it is pleasant, and praise is comely.
[Paraphrase.] Many motives there are to excite and stir up all to the magnifying the name of God. 'It is a piece of service most acceptable in his sight; 'tis to them that perform it most pleasant and delightful, and that which best becomes us to pay to him, and him to receive and expect from us, who have our whole being from him.
2. The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel.
3. He healeth the broken in heart, and bindeth up their wounds.
To this we are farther engaged by his present deliverances: for though Jerusalem and the Temple of God there, the state and Church, have been sadly wasted; yet hath God been pleased to return our captivity, to recollect our dispersions, and restore us to our homes and his Temple, the cheerful performance of his divine service, and so to refresh and revive us, to cure the diseases and wounds, to remove the sorrows of our souls.
4. He telleth the number of the stars, and calleth them all by their names.
So likewise his omniscience and omnipotence exact our acknowledgments and adorations. The stars of heaven, which are so impossible to be numbered by us, Gen. xv. 5. that they are compared and joined with the sand which is upon the sea shore for multitude, Gen. xxii. 17. are not only numbered, but particularly known by God, what powers, qualities, influences there are in everyone of them; and as they were all by a word or expression of his will first created, so are they perfectly at his command, and at the least beck or call of his, as soldiers at the directions of their General, the whole host of them immediately obeys and doth whatsoever he pleases.
5. Great is our Lord, and of great power: his understanding is infinite.
Thus infinite and boundless is the power, the knowledge, and the providence of God, which is to us absolutely incomputable.
6. The Lord lifteth up the meek: he casteth the wicked down to the ground.
And these doth he exercise constantly for the support and relief of all humble-minded men, for their spiritual advancement in strength and grace, which to them peculiarly he affords in greatest abundance: but for all proud obdurate sinners, which perversely resist him, he is resolved to resist them, and subdue them, and magnify his power in their destruction.
7. Sing unto the Lord with thanksgiving: sing praises upon the harp unto our God,
8. Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.
9. He giveth to the beast his food, and to the young ravens that cry.
O then let us all with tongues and instruments of Music, with all the solemnest expressions of our hearts, celebrate those divine excellencies of his, his power, his wisdom, his goodness, and his providence. And here it will be very considerable, how in a series and succession of wise and gracious disposals, he provides for the wants of all creatures here below, especially of those that are otherwise most helpless: he gathereth a multitude of watery clouds into regions of the air, that those may distill and drop down moderate showers upon the higher and drier parts of the earth, which have no other supply but that of rain; and by so doing he provides grass for those wilder beasts that feed on those mountainous parts, and are not beholden to the care of man, as other beasts of the field, sheep and oxen, &c. are, and consequently would, without this special provision of his, be utterly destitute. And by the like way of providence it is, that the young broods of Ravens, which as soon as they are hatched are forsaken and left destitute by the old ones, yet by some secret undiscernible contrivance of God's (whether by dew falling into their mouths when they gape, or by flies in the air, or worms bred in their nests, or by some other constant, though secret, course of divine providence) are sufficiently furnished with necessaries of life by God, out of his unexhaustible treasury, their wants are considered by him, and certainly supplied (see Job xxxviii. 41.) and are emblems of his special protection and solicitude for those which humbly and faithfully depend on him, when they have no means to provide for themselves. See Matth. vi. 25, 26.
10. He delighteth not in the strength of the horse: he taketh no pleasure in the legs of a man.
11. The Lord taketh pleasure in them that fear him, in them that hope in his mercy.
In like manner, 'tis not the strength or agility of horse or man, the military prowess or other human excellencies, which recommend a man to God, or have any pretense of right to challenge any victories or prosperous successes from him; but the fear of God, a constant obedience to his commands, and an affiance and trust and dependence on him, not by any tenure of merit in ourselves, but only of free undeserved mercy in him, is that which hath the assurance of acceptance from him, and is blest with more eminent prosperities from him, than all other intellectual, or corporal, or even moral excellencies without this.
12. Praise the Lord, O Jerusalem: praise thy God, O Zion.
13. For he hath strengthened the bars of thy gates; he hath blessed thy children within thee.
14. He maketh peace in thy borders, and filleth thee with the finest wheat.
At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnify the great power and mercy of God, who hath now restored peace & plenty & all kind of prosperity unto both, & not only so, but confirmed their security unto them, fortified them against all fears of hostile invasions.
15. He sendeth forth his commandment upon earth: his word runneth very swiftly.
16. He giveth snow like wool: he scattereth the hoar frosts like ashes.
17. He casteth forth his ice like morsels: who can stand before his cold?
18. He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.
And this as a work of the same omnipotent power which continually shows it self to all the men in the world in some instance or other. They that have not such signal miraculous deliverances or rescues, have yet other most convincing evidences of his divine power and providence, which by the least word spoken, or appointment given, immediately performs the most wonderful things. Of this sort there is one vulgar, but yet wonderful, instance, in the coming of great frosts and snows, and the vanishing of them again: whensoever he pleases, without any visible mediate cause of it, we have great snows, that descend silently, and within a while lie in a great thickness as a fleece of white wool upon the ground, and no skeep is more warmely clad than the earth is by this means. At another time the frost comes, and scatters but a few ashes as it were upon the surface of the earth, and yet by that means the whole surface of the earth and waters is congealed into a firmeness as strong as Crystal, able to bear any the greatest weight, and upon the face of the ground a multitude of small pieces of ice are scattered, like morsels of bread, without any appearance of moisture in them; and the severity of this cold so great, that no man can either resist the force of it, or long support it. And when both the earth and waters are thus crusted, and no human means can dissolve it, God doth but send out a warm southerly wind, and, as at a word speaking, the snow and the frost immediately melt, and come down in full streams of water upon the valleys. A thing very observable, and sufficient to make known a divine power and providence to all men in the world.
19. He showeth his word unto Jacob, his statutes and his judgments unto Israel.
20. He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord.
But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these. He hath made known his will to them, given them very many admirable laws and ordinances, moral, and judicial, and ritual. And herein have they the privilege and advantage above all other nations in the world, who were not vouchsafed such illustrious revelations of the will of God as they, till the Messias, promised to all nations, and not only to the Jews, should come, and take down the partition, and bring all in common into one pale, and make known to every creature what was before given to the Jews peculiarly, and add more divine precepts of inward purity, and more clear revelations of most transcendent celestial promises, then the Jews themselves had formerly received. For this and all other his infinite goodness and mercy, blessed be the name of the Lord for evermore.
Annotations Psalm CXLVII.
[ a.] V. 7. Sing] The Hebrew 〈 in non-Latin alphabet 〉 , which the Interlinear renders Respondete, may here deserve to be considered. The theme 〈 in non-Latin alphabet 〉 signifies either to begin, or answer in speaking or singing, and so may here in lauds, be appliable either to the Praecentor that begins the hymn, or to them that follow, and take up the counterpart. In the first sense it is that 〈 in non-Latin alphabet 〉 to answer (by which it is ordinarily rendered) is sometimes used where there is no precedent speech to which any reply should be made, and so simply signifies to speak, and not to answer, see Mar. ii. 14. So Exod. xv. 21. of Miriam 'tis said, 〈 in non-Latin alphabet 〉 , we read, she answered them, Sing ye to the Lord; but it should be, She began to them in the song. The Lxxii. duly render it, 〈 in non-Latin alphabet 〉 , she began to them. So Num. xxi. 17. Israel sang this song, Spring up, O well 〈 in non-Latin alphabet 〉 . The Lxxii. again read, 〈 in non-Latin alphabet 〉 , begin. And so here, 〈 in non-Latin alphabet 〉 , not Answer, but Begin to the Lord in confession or acknowledgment of his power and mercy. And so here follows, sing praises upon the harp. The Praecentor beginning with the voice, it was ordinary for the instruments to follow to the same tune, and key.
[ b.] V. 9. The beast] How 〈 in non-Latin alphabet 〉 in this and other places is to be rendered, and how it critically differs from 〈 in non-Latin alphabet 〉 living creature, is not resolved among the Hebrews. That which is most generally received from Genebrard and Mercer and others is, that 〈 in non-Latin alphabet 〉 signifies a tame beast, such as are useful among men either for work or food, as Oxen, Sheep, &c. and that 〈 in non-Latin alphabet 〉 signifies a wild beast: and to this the Lxxii. here incline, which render 〈 in non-Latin alphabet 〉 , and the Latin jumentum, by which the tame beasts are signified, those that are useful among men: and so Psal. cxlviii. 10. 〈 in non-Latin alphabet 〉 wild beasts are set to render 〈 in non-Latin alphabet 〉 the living creatures, and 〈 in non-Latin alphabet 〉 or juments for 〈 in non-Latin alphabet 〉 . But this of the Lxxii. their rendering is of no force, because though they do most frequently render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , yet ofttimes also they render it by 〈 in non-Latin alphabet 〉 wild beast. And generally where they do so, the context shows that wild beasts are peculiarly meant by it. So Deut. xxviii. 26. thy carcass shall be food for the fouls of the air, 〈 in non-Latin alphabet 〉 and to the beasts of the earth, 〈 in non-Latin alphabet 〉 say the Lxxii. that must be to the wild beasts of the earth, for such only feed on the flesh of men or other creatures. So Deut. xxxii. 24. I will send the teeth of beasts upon them; 〈 in non-Latin alphabet 〉 is the Hebrew word, and 〈 in non-Latin alphabet 〉 the Greek, and must necessarily be interpreted not of the tame, but wild beasts. See 1 Sam. xvii. 44. Isa. xviii. 6. Jer. vii. 33. xvi. 4. xix. 7. and xxxiv. 20. but especially Job xl. 10. Behold now 〈 in non-Latin alphabet 〉 , we retain it in our English Behemoth, but it is resolved to signify the greatest of wild beasts, the Elephant; and then by way of interrogation, will he eat grass as an ox? directly to distinguish him (and so the word 〈 in non-Latin alphabet 〉 here) from the tamer beasts, the one &c. such as eat grass and hay, whereas the Elephant is said to feed on the Palme-trees, the trunk and fruits of them, and when those are wanting, their roots, which he diggs up. From these evidences it is manifest, that though 〈 in non-Latin alphabet 〉 signify not in all places peculiarly the wild beasts, yet that signifying all indifferently, it is by the context to be resolved to which sort it belongs, either wild or tame, in any particular place. And then it may here be worth observing, that the circumstances confine it (contrary to the Lxxii. their rendering) to the wild beasts, such are those which dwell upon the mountains here (as elsewhere in the woods, or forest, or wilderness) the tamer being more properly beasts of the field. And of these peculiarly is this passage of the Psalmist to be understood, how God by his special providence prepares food for those which have no other care taken for them. Beasts that live among men, are by men taken care of, they enrich the ground with manure, and with water from springs and rivers, and till the ground, and that brings forth corn for the use of these cattle as well as men: But the wild beasts that live upon the mountains, and in woods and desert places, are fed only from the heavens: the rain that from thence distills enricheth those dry hills, and maketh grass to grow there, which else would not, and so God giveth to these wild beasts their food after the same manner of divine providence, as in the end of the verse, he is said to provide for the young ravens. Of which saith Aristotle, Hist. Animal. l. vi. 〈 in non-Latin alphabet 〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves, and must certainly perish, if God by his special care did not provide for them. See Valesius de Sacrâ Philosoph. p. 317. This therefore being the clear design of these two verses, 8. & 9. spent only on these two instances, the wild beasts & young ravens, which agree in this, that they are left destitute of all provision but what God sends them (as a shower of Manna) as it were immediately from heaven; it is yet quite deformed by the vulgar reading of it, taken out of some copies of the Lxxii. which at the end of v. 8. after the mention of the grass upon the mountains, add 〈 in non-Latin alphabet 〉 , and her be for the service of men, of which there is no least footstep in the original (nor place in the due rendering of the words as there they lie) nor yet either in the Chaldee or Syriac, and of which therefore we may certainly resolve, that it was taken in by some ignorant Sciolus from Psal. civ. 14. where we find those words, and from the copies of the Lxxii. once corrupted, derived to the Latin and Arabic, &c. Of 〈 in non-Latin alphabet 〉 Abu Walid saith, that it is spoken of four-footed living creatures, yet so as that it sometimes comprehends birds also, which must be discerned by the place. Not unlike is the explication of the Arab. Lexicon, Al Kamus, of 〈 in non-Latin alphabet 〉 , viz. that it is any four-footed living thing, although of such as are in the water, or perhaps any living creature indifferently without distinction, i. e. any irrational living creature; but Bahmah from the same root is restrained to lambs and kids.
The Hundred Fourty Eighth Psalm.
Praise ye the Lord. The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world, to join in the celebration of God's praises, and is intitled Hallelujah, as a form of praising God (see note on Psal. cvi. a.)
1. PRaise ye the Lord from the heavens, praise him in the heights.
2. Praise ye him all his angels, praise ye him all his hosts.
[Paraphrase.] The majesty, and power, and wisdom, and mercy, and all other the glorious Attributes of God are such, and so likewise the emanations and effluxions of all and each of these unto his creatures, that they exact the united acclamations, and most humble acknowledgments of all the creatures in the world; and all that but a poor insufficient tribute to be returned to the great and glorious creator of them all. And first and principally the Angels of heaven are obliged to come in and pay this tribute, those blessed immortal spirits that always wait on his throne in the highest heavens, those many bands of celestial soldiers, regularly marshal'd in their creation one under another in several ranks and orders, but all in perfect subordination to the eternal God, the supreme Governor and commander of all.
3. Praise ye him Sun and Moon; praise him all ye stars of light.
Next to them in respect of situation are those glorious creatures, the Sun, Moon and Starrs, and the spheres wherein they move, the works of his creation, made by him (though by ignorant men they are themselves deified and adored) and so obliged in serving him to honor and glorify him.
4. Praise him ye heavens of heavens, and ye waters that be above the heavens.
Then all the regions of the air, in which are those treasuries of God placed, the clouds of water which at his pleasure are distilld down upon the earth, and so by obeying him, and relieving, or sometimes (for our sins) punishing us, bring in their tribute of honor and praise to their Creator.
5. Let them praise the name of the Lord; for he commanded, and they were created.
6. He hath also established them forever and ever: he hath made a decree which shall not pass.
All these, as they were first created by the command of God, so have they been governed and managed ever since by the same creative omnipotent power, performing a perfect constant obedience to his precepts or directions, doing nothing but what he will have done, and so setting forth the glory of the great Creator and supreme Governor of the world.
7. Praise the Lord from the earth, ye dragons and all deeps,
8. Fire and hail, snow and vapors, stormy winds fulfilling his word,
9. Mountains and all hills, fruitful trees and all cedars,
10. Beasts and all cattle, creeping things and flying foul,
11. Kings of the earth and all people, Princes and all judges of the earth,
12. Both young men and maidens, old men and children.
Lastly, this earth of ours, together with the vast ocean in the cavities and bowels of it, both making up but one region, and neither infesting nor annoying the other, were certainly thus ordered and disposed and governed by the omnipotent power of God, which therefore they make known and proclaim to all men in the world, and preach the knowledge of this one God and ruler of all, and so silently praise him, and leave all men without excuse which do not so also. And as the whole bodies of both these, the earth and ocean, so all the several creatures that are in either, the whales and other great and lesser fishes in the sea, the meteors that are begotten in the air, and descend upon the earth, the lightnings and thunder, hail and snow, congeled vapors, frost, ice and dews, the violent winds and tempests, everyone of which are instrumental to him, perform his pleasure, are wholly commanded by him, and do whatever he directs them, the mountains and hills, and forests adorned with stately, tall, but fruitless trees, and the valleys full of trees bearing fruit, and the cattle of daily use for man to do their work, and affording them their flesh for their food, and their skins for their clothing, and those also of a wilder sort, which dwell in the forests and woods and mountains (see note on Psal. cxlvii. b.) yet are made useful also, to the benefit of men, and so all that creeps, or swims, or flies: what have all these to do but to sing forth the glories of the Creator and Governor and disposer of them all? and so do, by being used to the ends to which he designed them. Lastly, all the men of the earth, the greatest Potentates, their subordinate rulers and all inferior subjects, of what sex or age soever.
13. Let them praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heaven.
14. He also exalteth the horn of his people, the praise of all his saints, even of the children of Israel, a people near unto him. Praise ye the Lord.
Let them all join in the same quire of praises to the great and glorious and sole Creator and Governor of the world, whose mercy is such and so eminent, his gracious dealing with his people the Jews, and all the spiritual children of Abraham and Jacob's faith, (in reveling his will, and giving them the Messiah, and in him all things necessary to this life and another, in advancing their spiritual good, and rendering them acceptable to himself, and to all whose approbation or praise is worth the having) that they are forever obliged to praise and adore and cleave fast unto him. For ever blessed be his holy Name.
Annotations on Psalm CXLVIII.
[ a.] V. 4. Heavens of heavens] What this phrase 〈 in non-Latin alphabet 〉 heavens of heavens signifies here, will best be gathered from the context, and by comparing this place with Ps. civ. 3. In that place, after the description of the highest heavens, by the style of light covering God, (a luminous palace) is mentioned the stretching out the heavens like a curtain, (which that it signifies the whole body of the air, see Note a. on that Psalm ) and laying the beams of his chambers in the waters, (which that it belongs to the clouds of rain in the middle region of the air, see Note b.) And just so here, after the Sun, Moon, and Starrs of light, by which the whole body and spheres of the heavens are signified, there follows next the heavens of heavens, and the waters above the heavens: where, as in all reason the heavens of heavens are but the highest of those heavens, above some part of which the waters are here said to be placed; so in case the waters be no higher than that region of the air where the clouds are, the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens, and not the aethereal globe, which we call heaven. That this is so, may be farther approved by the use of the word 〈 in non-Latin alphabet 〉 in Scripture; and that cannot better be fetched than from the first chapter of Genesis. There 'tis certain the word is used first more generally for all the other parts of the world, beside the terrestrial globe, as when v. 1. (and in many other places) the heaven and earth are the dichotomie, by which the whole world was designed to be set down, all that God created. 2. 'It is as evident that the word is used for the aethereal or celestial globe, as v. 14. when he saith, Let there be light in the firmament of the heavens, and v. 16. 'tis specified what that light was, the Sun to rule the day — by which 'tis evident that 〈 in non-Latin alphabet 〉 the expansum of the heavens notes that aethereal body where the Sun and Moon, &c. are. 3. 'It is still as manifest that the word is used also for the air, v. 20, 26, 28, 30. where the place wherein the birds f • y is styled 〈 in non-Latin alphabet 〉 the firmament of the heavens, and simply the heavens; for which the Targum of Jonathan reads 〈 in non-Latin alphabet 〉 the air of the firmament, or expansion of heavens, v. 20. and 〈 in non-Latin alphabet 〉 the air of heavens, v. 26. and simply 〈 in non-Latin alphabet 〉 the heavens, v. 28.30. So again when 〈 in non-Latin alphabet 〉 an expansion is made in the midst of the waters, that divided the waters from the waters, v. 6. this expansion v. 8. is called heaven ( 〈 in non-Latin alphabet 〉 in probability from 〈 in non-Latin alphabet 〉 waters in the dual number, those two sorts of waters above, and below the firmament ) which consequently must be the air, that intercedes and divides betwixt the watery clouds, and the waters on the face of the earth: and accordingly those upper waters are affirmed by the Hebrews, R. Solomon, &c. to be still 〈 in non-Latin alphabet 〉 pendulous in the air, and that, saith he, 〈 in non-Latin alphabet 〉 by the word or command of the King: and so when the rain came down in the Flood, 'tis said the windows or floodgates or cataracts of the heavens were opened, Gen. vii. 11. as in a drought the heaven is made iron, Lev. xxvi. 19. and shut up, and many the like phrases. The air then being those heavens, above part of which are those clouds of waters, the heavens of heavens (immediately foregoing) cannot probably signify more than the whole body of the air, all the regions of it, or else the uppermost region of it, as Lord of lords is the supreme or sovereign Lord of all others. 'It is true, when the context requires it, the heavens of heavens may signify the highest heavens, otherwise called the highest, or the height in the abstract, the place of God's throne: so Deut. x. 14. (and Nehem. ix. 6.) where by the heaven and the heaven of heavens, and the earth, the whole creation is signified; and therefore Jonathan's Targum there adds, 〈 in non-Latin alphabet 〉 and the assembly of Angels that are therein, that they may be ministers before him. And so, I suppose, 1 King. viii. 27. when of God's immensity 'tis said, behold, the heaven, the heaven of heavens (that habitation of his throne) cannot contain him, and Psal. cxv. 16. the heavens of heavens are the Lord's, in opposition to the earth following. But that hinders not but that here, the place of the Sun, Moon and Starrs being before mentioned, and the waters above the heavens, or clouds, after, the heavens of heavens in the midst betwixt these may be the upper region of the air. And so I suppose Psal. Lxviii. 33. where of God it is said, that he rideth upon the heavens of heavens, and sends out his voice, and that a mighty voice, it may well refer to the coming of God by the presence and ministry of his Angels, and thundering in the air, and declaring his will to his people in mount Sinai, as at the giving the Law it is described, and as elsewhere God is said to come in the clouds, and his voice to be heard there, and to ride upon the Cherub, and to come flying upon the wings of the wind, whereas in that Psalm the highest heavens are expressed by another style, that of 〈 in non-Latin alphabet 〉 v. 4. (of which see note a. on that Psal. ) As for any eternal or incorruptible waters, which from this text some men's fancies have produced, and then found a ground for their fancy v. 6. he hath established them forever and ever, that place will never be able to conclude for them; the full importance whereof is no more than that all that was forenamed, being the good creatures of God, were by him preserved and continued also, (and so God to be praised for his works of preservation as well as creation) and ruled and managed by him, as it there follows, he hath made a decree which shall not pass. The Chaldee, which may seem to have understood the heavens of heavens here for the aethereal globe, and above the heavens, for the place of God's residence, have given another kind of Paraphrase of it, Praise him ye heavens of heavens, and ye waters that depend on the word of him which is above the heavens; according to that of the Jews, which acknowledge the key of rain, as that of the womb, to be in peculiar manner kept in God's hand. But so it well may be, and yet be no higher elevated than the air, and there hang in clouds, till God please they shall dissolve and distill upon the earth. And considering how frequently the place of rain and of thunder, and of all other meteors, is called the heavens, there is no cause to doubt but the air is here meant by the heavens above which the waters are. Ibn Ezra here calls it 〈 in non-Latin alphabet 〉 the sphere of fire, which is above the things which are here, after this, recited. Kimchi is observed somewhere to say, that the heaven of heavens may signify the lowest heavens, as a servant of servants doth the meanest of servants, Gen. ix. 25.
The Hundred Fourty Ninth Psalm.
Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people, on any signal victory afforded them by him, and mystically contains the eminent favor of God to his Church, and the conquest of the Christian faith over the hethen Potentates. It was intitled, as the former, Hallelujah.
1. SIng unto the Lord a new song, and his praise in the congregation of saints.
2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
[Paraphrase.] Let the whole Church of God through all ages constantly frequent his public service, and therein forever magnify the name of God for all his mercies vouchsafed so liberally to them. The people of Israel are signally obliged to this, in that the omnipotent Creator of heaven and earth is pleased immediately to preside among them, to give them laws by which to live, and to exhibit himself graciously to them in his Sanctuary, and to fight their battles for them against their enemies, having brought them out of the slavery of Egypt into the plenty of Canaan. And the Christian Church are much more obliged to this, for the redemption by Christ, and the regal government to which by his resurrection he was installed, spiritual, exercised by his word and grace in the hearts of his faithful people. O let us all with all possible exultation, with all the solemnest expressions of thankful hearts, commemorate and celebrate these mercies of his.
4. For the Lord taketh pleasure in his people: he will beautify the meek with salvation.
For those that humbly and faithfully adhere to him, he will never cease to love, he will delight to do them good, and, be they never so low, rescue and exalt them, and give them illustrious deliverances from all their temporal (and spiritual) enemies.
5. Let the saints be joyful with glory: let them sing aloud in their beds.
And when they are thus rescued and enjoy a quiet repose, they are in all reason obliged to praise and magnify their deliverer, (and so to anticipate the state of heavenly joys, where being arrived at our safe harbor, and rest from the pressures and sins of this life, we have nothing to do but to bless and glorify God, to rejoice and triumph in him.)
6. Let the high praises of God be in their mouth, and a two-edged sword in their hand,
7. To execute vengeance upon the hethen, and punishments upon the people;
8. To bind their Kings with chains, and their nobles with fetters of iron;
9. To execute upon them the judgment written, This honor have all his saints. Praise ye the Lord.
And those that thus depend on God, and thankfully acknowledge his works of mercy toward them, shall he signally assisted by him, as Moses and Joshua were, whilst one held up his hands to pray and the other to fight, Exod. xvii. 11. God will make use of such, employ and assist and prosper them wonderfully in executing his judgments on sinful people, when the measure of their iniquities is filled up, and God's decree gone out against them, as it was against the seven nations whose lands the Israelites took, destroyed their Kings, put some of them in gyves, as Adonibezek Jud. i. 7. and eradicated the whole people. (And thus in a mystical sense hath the faith of Christ been assisted by God, and prospered and propagated wonderfully, till it subdued the greatest Princes and Empire of the world to the scepter of Christ.) And this certainly is a glorious prerogative of the people and beloved of God, for which they are obliged forever to magnify him, and sing perpetual Hallelujahs to him.
The Hundred and Fiftieth Psalm.
Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world, to make use of all melodious instruments and voices to celebrate the praises of God's power and Majesty. The title of it was, according to the matter, Hallelujah.
1. PRaise God in his sanctuary: praise him in the firmament of his power.
[Paraphrase.] O let us praise and magnify the God of heaven, that dwelleth so high, in power and glory, above us poor creatures on this earth, and yet is pleased to exhibit and presentiate himself to us, to hear and answer our prayers, and accept and reward our praises in the place of the public assembly. O let us be sure constantly to meet him there, and render him our humblest Eucharistical acknowledgments for all his mercies (those especially vouchsafed to us in Christ.)
2. Praise him for his mighty acts: praise him according to his excellent greatness.
He hath shown forth wonderful acts of power toward us, not once or twice, but frequently reiterated his miracles of mercy: O let our acknowledgments endeavor to bear some proportion with them in the ardency and frequency of our services.
3. Praise him with the sound of the trumpet: praise him with the Psaltery and Harp.
4. Praise him with the timbrel and dance: praise him with stringed instruments and organs.
5. Praise him upon the loud Cymbals: praise him upon the high-sounding Cymbals.
All the instruments of Music that are at any time used to express the greatest ovations, to attend the noblest triumphs or festivities, the Trumpet, the Psaltery or decachord, the harp, the Timbrel, the Cymbals that have the loudest sounds, and are fittest for exultation, and withal the attendants of Music, dancings, such as are customary in seasons of rejoicing, Jud. xxi. 21. Exod. xv. 20 are all very proper expressions of that thanksgiving which we owe unto God, and of the delight we take in paying him that tribute. There being no subject so fit for our devourest and most vigorous affections to pour out themselves upon, as this of the glorious excellencies and gracious acts of the divine power and goodness toward us.
6. Let everything that hath breath praise the Lord. Praise ye the Lord.
Let this therefore be part of the daily constant offices of the Church of God, to sing Hosannahs and Hallelujahs, Psalms and Hymns to him (to frequent the blessed Eucharist, the cup of blessing and rejoicing.) And let him be thought unworthy to live, to enjoy the breath of life (or any of the graces of God's spirit) which doth not cheerfully exercise himself in this part of devotion, as ready to acknowledge the receipt of mercies from God; as to solicit them.
HALLELUJAH.
Annotations on Psalm CL.
[ a:] V. 1. Firmament of his power] The word 〈 in non-Latin alphabet 〉 expansion, which by the Lxxii. is generally rendered 〈 in non-Latin alphabet 〉 firmament, (in respect of the firmeness, stability and compactedness of that vast body, so distended and beaten out, as it were, by God, after the manner of a plate of gold or any other metal) is known to comprehend both the regions of the air, and all the celestial orbs, all that is above, and surrounds the earth. Here it is taken, as Gen. 1.14. for the superior part of this Expansion, that which we call the heavens, which being the place of God's special residence, is called the expansion or firmament of his power, the throne where this powerful God of heaven dwells. But then, as the sanctuary, or place of God's appointed solemn worship here below, is by the Apostle, Heb. ix. 23, 24. styled the figure and pattern, or copy of heaven, and God pleased in a singular manner to presentiate and exhibit himself there; so the sanctuary in this verse, expressed by 〈 in non-Latin alphabet 〉 in his holy, or holiness, but by the Chaldee expressed to be 〈 in non-Latin alphabet 〉 the house of his sanctuary, is poetically set down by this style which belongs to heaven it self, as the Church of God in the New Testament is oft styled the kingdom of heaven. So Ibn Ezra renders the firmament by 〈 in non-Latin alphabet 〉 the ark, and saith the Psalm is an exhortation to the Levites to praise God, who upon these ten sorts of instruments were wont to play in the Temple, and accordingly all of them are distinctly reckoned up.
[ b.] V. 3. With the sound of the trumpet] The Hebrew 〈 in non-Latin alphabet 〉 undoubtedly signifying a trumpet, and so interpreted by the Lxxii. 〈 in non-Latin alphabet 〉 , by the Chaldee 〈 in non-Latin alphabet 〉 , lightly varied from the Hebrew, is yet rendered by the Syriac 〈 in non-Latin alphabet 〉 (from which the Latin cornu is but little removed) an horn; but this not to inject any suspicion that any other instrument is here meant, but only to refer to the ancient custom of making their trumpets of that matter, the horns of beasts bored or made hollow, agreeable to which is the Arabic 〈 in non-Latin alphabet 〉 a trumpet (and the Latin buccina hath some affinity to that) from the common Hebrew verb 〈 in non-Latin alphabet 〉 to empty or make hollow. The use of trumpets in war to celebrate a victory, and not only so, but to excite their soldiers and encourage them to fight, is most known, and allowed by the usage of all nations to have that propriety in it, and so might not unfitly be derived from the camp to the spiritual 〈 in non-Latin alphabet 〉 or warfare, God's service in the Temple, both to celebrate their thanksgivings with this solemnity of greatest joy and transportation, and also to quicken, to stir up affections in the performance of such sacred Offices. The first mention we find of it in Scripture is in consort with thunder from heaven, Ex. xix. 16. to solemnize and signify the presence of God on Sinai, and to raise a reverence in the people, and withal to assemble them thither. And that use of it for the calling assemblies, as it is taken from the military custom of assembling all to battle unanimously by this sound, so is it of God's own appointment, Num. x. 2. and to that use I suppose are the trumpets designed which are mentioned with other utensils of the Temple, 2 Kin. xii. 13. snuffers, basins, trumpets, &c. But for the use of trumpets in consort or harmony with other instruments, for the lauding of God, to which only this place belongs, the first mention we find of them is 1 Chron. xiii. 8. at David's fetching the Ark from Kiriath-jearim, when he and all Israel played before God with all their might, with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets: so again c. xv. 28. So on another, and not so festival an occasion, when on Azariah's prophesy Asa and Judah made a covenant to God, 2 Chron. xv. they sware unto the Lord with a loud voice, with shouting and with trumpets and with cornets, v. 14. And as Jehoshaphat 2 Chron. xx. 20. at his going out against his enemies, to his exhortation to belief in God, adds the appointing of singers unto the Lord, v. 21. (and this attended with a signal blessing, v. 22. a victory over their enemies wrought by God's hand) so they celebrated their triumph accordingly, going in procession to Jerusalem with Psalteries and Harps and Trumpets, v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. xxix. 26. the Levites stood with the instruments of David, and the Priests with the Trumpets: and when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David King of Israel. So at the laying the foundation of the Temple, when it was reaedified, Ezra iii. 10. they set the Priests with trumpets, and the Levites with Cymbals: and so at the dedication of the wall, Neh. xii. 41. And as here, so Psal. cxviii. 6. the praises of God are appointed to be sung with that joyful noise that the harps and trumpets and cornets do send forth. From these premisses it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixt to this verse in these words, Exhorting the people to rejoice in praising God, he maketh mention of those instruments which by God's commandment were appointed in the old Law, but under Christ the use thereof is abolished in the Church. If by this phrase, appointed by God's commandment in the old Law, be meant, that the use of these instruments was any part of the Ceremonial Law, given by God to Moses (in which only the abolishing of it in the Christian Church can be founded with any appearance of reason) it already appears that there is no truth in this: For as this practice of praising God with the assistance of instrumental as well as vocal music is found to be antienter then the giving of the