Works Volume 4
2. Who coverest thyself with light as with a garment, who stretchest out the heavens like a [ a] curtain;
3. Who layeth the beams of his [ b] chambers in the waters, who maketh the clouds his chariot, who walketh upon the wings of the [ c] wind;
4. Who maketh his Angels spirits, his ministers a flaming fire;
5. Who laid the foundations of the earth, that it should not be removed forever.
6. Thou coveredst it with the deep as with a garment, the waters stood above the mountains.
7. At thy rebuke they fled, at the voice of thy thunder they hasted away.
8. [ d] They go up by the mountains, they go down by the valleys, unto the place which thou hast founded for them.
9. Thou hast set a bound that they may not pass over, that they turn not again to cover the earth.
10. He sendeth the springs into the valleys, which run among the hills.
11. They give drink to every beast of the field, the wild Asses [ e] quench their thirst.
12. By them shall the fowls of the air have their habitations, [ f] which sing among the branches.
13. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
14. He causeth the grass to grow for the cattle, and herb for the service of men, that he may bring forth food out of the earth,
15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.
16. The trees of the Lord are full of sap, the Cedars of Lebanon which he hath planted;
17. Where the birds make their nests: as for the stork, the [ g] firr-trees are her house.
18. The high hills are a refuge for the wild goats, and the rocks for the [ h] conies.
19. He appointed the moon for seasons, the sun knoweth his going down.
20. Thou makest darkness, and it is night, wherein all the beasts of the forest creep forth.
21. The young Lions roar after their prey, and seek their [ i] meat from God.
22. The sun ariseth, they gather themselves together, and lay them down in their dens.
23. Man goeth forth to his work, and to his labor until the evening.
24. O Lord, how manifold are thy works? in wisdom hast thou made them all; the earth is full of thy riches.
25. So is this great and [ k] wide sea, wherein are [ l] things creeping innumerable, both small and great beasts.
26. There go the ships, there is that [ l] Leviathan, whom thou hast made to [ m] play therein.
27. These wait all upon thee, that thou mayest give them their meat in due season.
28. That thou givest them, they gather; thou openest thy band, they are filled with [ n] good.
29. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
30. Thou sendest forth thy spirit, they are created, and thou renewest the face of the earth.
31. The glory of the Lord shall endure forever; the Lord shall rejoice in his works.
32. He looketh on the earth, and it trembleth; he toucheth the hills, and they smoke.
33. I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being.
34. My meditation [ o] of him shall be sweet; I will be glad in the Lord.
35. Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the Lord, O my soul. Praise ye the Lord.
Annotations on Psal. CIV.
[ a] V. 2. Curtain ] What 〈 in non-Latin alphabet 〉 properly signifies, will appear by Exod. 36. there we find ten 〈 in non-Latin alphabet 〉 of fine twined linen — v. 8. and those being coupled one unto another became one Tabernacle, v. 13. Over these he made 〈 in non-Latin alphabet 〉 of goats hair for the tent or covering over the Tabernacle. Here 'tis evident that both the sides of the Tabernacle, such as we usually call curtains, and the top, which in a Bed we call a Tester, in a Tent the covering, were indifferently called 〈 in non-Latin alphabet 〉 ; which concludes it to be an expansum, whether of linen or skin, of which tents were wont to be made, and from thence the tent itself, which consisted of such. So 2 Sam. 7.2. the Ark of God which was then in the Tabernacle or Tent, was said to dwell 〈 in non-Latin alphabet 〉 , say the LXXII. in the midst of the Tent or Tabernacle, as that is there opposed to an house of Cedar. So Cant. 1.5. the 〈 in non-Latin alphabet 〉 of Solomon are to be understood by analogy with the tents of Kedar precedent, from which they differed as fair from black, those being plain and black, but Solomon 's (as all the rest of his furniture) sumptuous and magnificent, but still both of them of the same common nature of Tents, though one much finer than the other. From hence it is that Jer. 4.20. dwellings are expressed as by tents, so by 〈 in non-Latin alphabet 〉 , which the Chaldee there renders 〈 in non-Latin alphabet 〉 my towns or cities. So that still the word signifies a Tent or Tabernacle, or the materials whereof such were made, which being ordinarily skins, the LXXII. here render it 〈 in non-Latin alphabet 〉 , the Latin pellem a skin, the Syriac and Chaldee retaining the Hebrew word. And being here applied to the heavens or body of the air (which is oft expressed in the Scripture by this word 〈 in non-Latin alphabet 〉 heavens ) it must probably signify not the uppermost part of the tent, the tester or canopy only, but the whole tent, canopy and curtains both, for by that the air which incompasses the earth is most fitly resembled, in respect of us here below, for whose use it is that God hath thus extended or stretched it out. Agreeable to this it is that Gen. 1.6. the air, which there divideth or separateth, (as 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 in Arabic is to separate as a curtain doth) betwixt the waters, is called 〈 in non-Latin alphabet 〉 , which we render f • rmament, but coming from 〈 in non-Latin alphabet 〉 expandit, is better rendered expansum, expansion, being thus extended over all the earth, as a tent about it; so that the earth is placed (as it was said of the Ark ▪ 2 Sam. 7.) 〈 in non-Latin alphabet 〉 in the midst of a Tent or Tabernacle. This Tent God is said to stretch out, by his secret invisible virtue doing that which in Tents here below is wont to be done with cords.
[ b] V. 3. Chambers ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ascendit, signifies any upper room, to which they ascend. So 2 Sam. 18.32. he went up to 〈 in non-Latin alphabet 〉 the chamber over the gate. Accordingly the LXXII. here render it 〈 in non-Latin alphabet 〉 an upper room, and the Latin superior • ejus, his upper stories. By 〈 in non-Latin alphabet 〉 therefore must be meant, though not the supreme, yet the superior or middle region of the air, which is here described as an upper story in an house, laid firm with beams (accounting the earth and the region of air about that as the lower room) and this floor is here said poetically to be laid in the waters, those waters which Gen. 1. are above the expansum. This is most evident by v. 13. where God is said to water the mountains 〈 in non-Latin alphabet 〉 from these his upper rooms, these clouds, whence the rain descends: the Chaldee calls them 〈 in non-Latin alphabet 〉 the house of his superior treasuries, where plenty is stored up, and from whence it is rained down upon us. And so as v. 2. the highest heavens are in the first place set down, expressed by light covering God, (a luminous palace where he dwells especially, who is everywhere present, and next after that, the element of air, as a Tent or Tabernacle for the earth; so here in the third place we find the waters, that part of them which remained in the middle region of the air (when the lower region of the air called 〈 in non-Latin alphabet 〉 the expansion, Gen. 1.6. divided the waters from the waters, the superior waters kept in the air from the inferior which now fill the Ocean) in which, saith the Psalmist, the beams of these upper rooms were laid ; (see note a on Psalm 148.) i. e. whereas in the building of an upper story, there must be some walls or pillars to support the weight of it, and on that the beams are laid, God here by his own miraculous immediate power laid, and ever since supported these upper rooms, there being nothing there but waters to support them, and those, we know, the most fluid tottering body, not able to support itself: and therefore that is another work of his divine power, that the waters, which are so fluid, and unable to contain themselves within their own bounds, should yet hang in the middle of the air, and be as walls or pillars to support that region of air, which is itself another fluid body.
[ c] Ibid. Wind. ] What 〈 in non-Latin alphabet 〉 , which sometimes signifies spirit, sometimes wind, which is nothing but air moved, is set to import here, might be somewhat uncertain, were it not for the next verse, where 'tis said of the Angels, He maketh his Angels 〈 in non-Latin alphabet 〉 , and his ministers a flaming fire, (which the Apostle Heb. 1.7. expressly expounds of the Angels. ) There as Angels and Ministers are but several names of the same divine creatures, so 〈 in non-Latin alphabet 〉 and fire are but expressions of the several appearances of them, sometimes in airy, sometimes in flaming clouds. In this part of v. 3. is described the use of clouds for God's appearing to us here below, expressed by mention of his chariot and walking. He is we know an infinite Spirit, and so invisible to any material, created, finite faculty; yet he is said to come down to us, to presentiate and exhibit himself to us at sometimes more than others, then especially when the Angels, who are the attendants and officers of his Court, the satellitium or guard that wait upon him, mentemque profundam circumeunt, and encompass this profound Mind (as the Platonists styled God) do visibly appear unto us. And these again being in their own nature either spiritual, and so invisible substances, or else, if bodies, of a most subtle, indiscernible nature, are wont (when they purpose to appear) to come in clouds, either airy, or (that air being ascended) fiery and flaming. In which respect that airy or fiery cloud, when it is in motion especially, is fitly resembled to an Eagle with wings, in which those Angels descend, and overshadow first, then perhaps light on us, as an Eagle, or Dove doth first hover over, then light on anything, and then God is agreeably said to come, or fly, or walk on those wings of the wind, or moved air, or white cloud, i. e. to be eminently present, where the Angels thus appear. From hence therefore it may be resolved that as 〈 in non-Latin alphabet 〉 in the plural in the next verse are the winds, i. e. agitated air, or clouds, wherein the Angels appear, and those defined (by their opposition to flaming fire ) to be clouds of pure air, white not fiery clouds; so the 〈 in non-Latin alphabet 〉 here is the generical word, belonging to both those sorts of clouds, which the Angels make use of to descend and appear in, and those clouds of such a breadth, as to resemble the wings of an Eagle or great Bird: and then God who makes the clouds his chariot, his vehiculum to bring him down, may fitly be said to walk on these wings toward us. Thus Psal. 18.10. God's riding on the Cherub, is again expressed by flying on the wings of 〈 in non-Latin alphabet 〉 which we there also render the wind. There the Angels are sure meant by the Cherub, and those (as in the Ark) pictured with wings. Now in the Ark the wings of the Cherubim were so placed one toward the other, that they made over the Propitiatory a kind of Seat, and that was looked on as the seat of God; and accordingly the 〈 in non-Latin alphabet 〉 or spirit, there and here, on whose wing • God is said to fly there, and walk here, must be those agitated clouds, whereby, as with wings, the Angels fly down to us; and so God is said to walk, or be present on them. This makes it necessary to render 〈 in non-Latin alphabet 〉 in the same sense in both verses, and that (according to the original notion of it) air, or wind, which are exactly all one, save that the latter intimates motion, and so is the fitter to express these clouds by which the Angels descend, most frequently with some incitation, 〈 in non-Latin alphabet 〉 , a violent rushing blast, Act. 2.2. Ibn Ezra and Kimchi in this fourth verse are willing to take the word 〈 in non-Latin alphabet 〉 winds in the genuine notion, and Angels in a metaphorical, interpreting it by Psal. 148.8. wind and storm fulfilling his word, where the wind is described as a kind of minister, and so Angel of God. But the Apostle Heb. 1.7. expressly applying the words of this fourth verse to the Angels, obligeth us thus to interpret them.
[ d] V. 8. They go up by the mountains —] It is not here certain whether 〈 in non-Latin alphabet 〉 mountains, and 〈 in non-Latin alphabet 〉 valleys or plains, be to be read as in the nominative, or as in the accusative case. If they be in the nominative, then we must read as in a parenthesis (the mountains ascend, the plains or valleys sink down) joining the end of the verse, unto the place — to haste away, v. 7. thus, The waters once stood above the mountains, those places which now are such, but at the uttering God's voice, they fled and hasted away (the mountains ascending, and the valleys descending) unto the place which thou hast prepared for them. Thus the LXXII. and Latin understood it, 〈 in non-Latin alphabet 〉 , ascendunt montes, & descendunt campi, the mountains ascend, and the plains descend, referring to the change that was made in the earth, from being perfectly round and encompassed with waters, into that inequality wherein now it is, great mountains in some parts, and great cavities in other parts, wherein the waters were disposed, which before covered the face of the earth. But they may be more probably in the accusative case, and then 〈 in non-Latin alphabet 〉 the waters v. 6. which were understood v. 7. though not mentioned (for it was the waters that there fled and hasted away ) must be here continued also, viz. that the waters 〈 in non-Latin alphabet 〉 ascend or climb the mountains, and 〈 in non-Latin alphabet 〉 descend or fall down upon the valleys or fissures, or hollow places, ditches and the like receptacles of waters (for so 〈 in non-Latin alphabet 〉 now signifies among the Rabbins.) And this sense the Chaldee follow, they ascend from the abyss 〈 in non-Latin alphabet 〉 to the mountains, and they descend 〈 in non-Latin alphabet 〉 into the valleys, to the place — And this is the clearest exposition of it, rendering an account of the course of waters, since the gathering them together in the Ocean, that from thence they are by the power of God directed to pass through subterranean meatus to the uppermost parts of the earth, the hills and mountains, where they break forth in springs, and then by their natural weight descend, and either find or make channels, by which they run into the Ocean again, that 〈 in non-Latin alphabet 〉 place which God hath hewed out as a receptacle for them; and by their thus passing they are profitable for the use of men, in watering the cattle, and the fruits that grow on the earth, v. 10. &c.
[ e] V. 11. Quench ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to break, and applied to hunger, or (as here) to thirst, must signify to allay, or quench, to debilitate, and take off the keenness of the appetite. The phrase is communicated to other languages, and is usual among us, who take breaking of fast, for eating. The LXXII. here read 〈 in non-Latin alphabet 〉 , they expect or wait for their thirst ; and so the Latin expectabunt, reading no doubt 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 with ש (not ש) which signifies to expect or wait: so v. 27. all these wait on thee 〈 in non-Latin alphabet 〉 , the LXXII. there, as here, read, 〈 in non-Latin alphabet 〉 expect. So Psal. 145.15. the eyes of all 〈 in non-Latin alphabet 〉 wait on thee. But (as the Chaldee, so) the Syriac assures us of the other reading of it, who render it 〈 in non-Latin alphabet 〉 are filled or satisfied, when they thirst. This is here peculiarly remarkt of the asses in the dry remote and sandy deserts, which though a dull and stupid creature, are by providence taught the way to the waters, and there is no such way for the thirsty traveler, as to observe the herds of them descending to the streams.
[ f] V. 12. Sing ] The word 〈 in non-Latin alphabet 〉 is not elsewhere used in the Bible, but only in the Chaldee Dan. 4.12, 14, 21. There 'tis interpreted by the LXXII. 〈 in non-Latin alphabet 〉 leaves, as here by the Chaldee 〈 in non-Latin alphabet 〉 boughs or leaves (from 〈 in non-Latin alphabet 〉 being moved or shaken ) because the boughs or leaves are agitated by the wind. There it is distinguished from 〈 in non-Latin alphabet 〉 branches, which are there expressed by another word, 〈 in non-Latin alphabet 〉 his branches. It is therefore most reasonable to render it here either boughs or leaves, and 〈 in non-Latin alphabet 〉 must be in strict rendering from between (so 〈 in non-Latin alphabet 〉 must be rendered v. 10. not among but between, 〈 in non-Latin alphabet 〉 say the LXXII. to denote the hollow receptacles for waters betwixt the hills, or risings of the ground on both sides.) From between these boughs or leaves then the fowls of the air 〈 in non-Latin alphabet 〉 send out their voice, not by singing only (for that is peculiar to few) but by making any noise that is proper to them. It is here hard to divine upon what ground, or by what understanding of the word, the LXXII. should render it 〈 in non-Latin alphabet 〉 rocks, and yet the Latin follow them in the reading, and the Syriac by 〈 in non-Latin alphabet 〉 mountains, or rocks, seem to consent to them, the context inclining it to the notion of boughs or leaves, and the use of the word in Daniel confirming it. 'It is possible they might apply it to the springs precedent, v. 10. which coming out of rocks or mines, they might think those rocks poetically expressed by branches of those springs. But it is most probable that for 〈 in non-Latin alphabet 〉 they read 〈 in non-Latin alphabet 〉 , and so render it rocks, for so we know Cepha signifies.
[ g] V. 17. Firr-trees ] For 〈 in non-Latin alphabet 〉 firr-trees, so understood both by the Chaldee and Syriac, the LXXII. read 〈 in non-Latin alphabet 〉 is the captain of them, the Latin, dux est eorum, reading, 'tis probable, 〈 in non-Latin alphabet 〉 in the head of them.
[ h] V. 18. Coneys ] For 〈 in non-Latin alphabet 〉 rabbets or coneys (so used Lev. 11.5. Deut. 14.7.) some copies of the LXXII. now read 〈 in non-Latin alphabet 〉 hedghoggs, others 〈 in non-Latin alphabet 〉 hares, and the Latin follows the former; reading herinaceis hedghoggs ; and that most probably is the right reading of the LXXII. because both in Leviticus and Deuteronomy they so render 〈 in non-Latin alphabet 〉 . That the word cannot signify hares, is certain both from Deut. 14.7. where 〈 in non-Latin alphabet 〉 the hare is set down distinct from it, and from the context here, which makes the rocks their refuge, as to coneys they are, but not to hares: and the same prejudice lies against the other; and therefore the Chaldee render it 〈 in non-Latin alphabet 〉 coneys, and so Abu Walid, saying, 'tis a creature not so common in the East, but in the Western parts frequent, and called 〈 in non-Latin alphabet 〉 , Alconilie, the corruption of Cuniculi ; and so the Jewish Arab, 〈 in non-Latin alphabet 〉 to the Coneys ; and the Syriac 〈 in non-Latin alphabet 〉 (not as the Latin Translator Leporibus, but) to coneys.
[ i] V. 21. Meat from God ] What is here said of the Lions peculiarly, that they roar after their prey, and seek their meat from God, may be illustrated by what is observed of those creatures, that to their great strength, and greediness, and • apacity, they are not proportionably provided with swiftness of body to pursue those beasts in the desert on which they prey, nor yet so quick-scented, as to be able to follow and trace them to their places of repose. It hath therefore been necessary to the providing for these, that some supply should be made to these defects by some other way. And it hath been affirmed by some, that their very roaring is useful to them for this end, and that when they cannot overtake their prey, they do by that fierce noise so astonish and amaze the poor beasts, that they fall down before them. But it is more credible, what is reported of the Jackales, a sort of larger Foxes, that being provided of those abilities which the Lion wants, is joined to him, first by interest (as wanting that strength which the Lion hath) but more by the great Law of Nature, into a league and strict confederacy, and so constantly hunts for the Lion, and when he hath seized the prey, stands by, till the Lion hath sufficiently gorged himself, and then contents himself with the remainder. If this have that truth, which it professes to have, it gives a clear account both of the phrase of roaring after the prey, and of seeking it from God: of roaring, as being able to do nothing else toward the getting it, but only thus to frighten the hearers, and express his own hunger and want, in which respects the Devil, in seeking whom he may devour, is expressed in this style of a roaring Lion, 1. as very greedy of his prey, 2. very unable to get it, unless we voluntarily yield to his loud noises, beside which he hath no other means to prevail upon us, and if we resist or not give our consent to his temptations, we have conquered, and he, as worsted, will fly from us. Of his seeking his meat from God, who by this extraordinary dispensation bestows it on him, as it were in answer to his call, the roaring here being proportionable to the crying, or gaping of the young Ravens, Psal. 147.9. and so this, as that, interpreted to be a natural way of calling on God, which he that relieves the destitute, obliges himself to answer.
[ k] V. 25. Wide sea ] One Epithet of the sea here is, that 'tis 〈 in non-Latin alphabet 〉 , which the Latin renders spaciosum manibus, wide in hands, by hands signifying the extent of the branches thereof both ways, on this side and on that side; but the Chaldee 〈 in non-Latin alphabet 〉 wide or spacious in the bounds ; the Jewish Arab, wide of banks or shores ; and the LXXII. very properly 〈 in non-Latin alphabet 〉 of wide extent. The Syriac reteins the Hebrew, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which as it signifies hand ; so it is used also for space or place, because those are wont to be distinguished by the right and left hand. So Deut. 23.12. 〈 in non-Latin alphabet 〉 and thou shalt have a place without the camp, where the LXXII. read 〈 in non-Latin alphabet 〉 place. So 2 Sam. 8.3. 〈 in non-Latin alphabet 〉 his place, we render his border ; and so many times more in the Old Testament.
[ l] Ibid. Things creeping ] 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to tread or go ) signifies any kind of incessus or motion, whether on the earth or water, and must be rendered as the context directs it. v. 20. 'tis used of the beasts of the forest, 〈 in non-Latin alphabet 〉 , and then must be interpreted not creep, but go, or move, or walk ; and here being applied to the fishes of the sea, it must be rendered swimming ; and so Gen. 1.21. where in the waters God is said to bring forth Whales and every living soul 〈 in non-Latin alphabet 〉 that moves as things move in the waters, i. e. that swims. In proportion wherewith the 〈 in non-Latin alphabet 〉 that follows, are not to be rendered beasts (which we use not to apply to fishes) but by some more general word or phrase, living creatures, which is exactly answerable both to the original 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 vixit, and the Greek 〈 in non-Latin alphabet 〉 .
[ m] V. 26. Leviathan ] Of Leviathan, the Whale, or vast bulk of fish, we have a large description Job 41.1. &c. The sum of it is, that he is of too great a size to be taken with hooks and lines, as other fishes are, to be brought to hand, or managed, as beasts of the land oft are, and so made useful and serviceable either to our sports or business, to be slaughtered for food, and either eaten or sold, as others, or any ways to be assaulted and taken. He is so fortified by nature, that there is little hope to combat with him, and prevail; consequently all care and solicitude is removed from him, as long as he hath his guide, the 〈 in non-Latin alphabet 〉 or Musculus, by whose conduct he steers, but being deprived of that (which 'tis the fishers first design to procure) he runs himself a ground, and so perisheth. And this may give us the notion of 〈 in non-Latin alphabet 〉 here, which is applied to Leviathan. The word signifies to deride, scoff, or contemn, and is applied to God Psal. 2.4. speaking of the oppositions and tumults of the people, He that sitteth in heaven 〈 in non-Latin alphabet 〉 shall laugh at them, contemn them, as those that are not able to do anything against him. So Job 39.7. 〈 in non-Latin alphabet 〉 he shall laugh at the tumult of the city ; and in the description of Leviathan ch. 41.29. 〈 in non-Latin alphabet 〉 and he shall laugh at the shaking of the spear, i. e. contemn all the weapons that can be brought against him. And this certainly is the meaning of it in this place, that the Whale is so fortified with his scales, which are so near one to another, that no air can come betwixt them, they are so joined and stick together, that they cannot be sundered, Job 41.16, 17. (and from thence the word Leviathan seems be fetched, from 〈 in non-Latin alphabet 〉 to be joined and stick fast together ) that he scorns and laughs at, and triumphs over all opposition or assaults which can be made upon him in the sea. The LXXII. well render it 〈 in non-Latin alphabet 〉 , to mock, or scoff, or laugh at.
[ n] V. 28. Good ] 〈 in non-Latin alphabet 〉 hath the notion of goodness only, not of benignity also; which we accordingly in vulgar style call Bounty or Bonity. The LXXII. here read 〈 in non-Latin alphabet 〉 benignity, and other copies 〈 in non-Latin alphabet 〉 fatness: and it is here applied to the great plenty that God provides for all creatures, even to saturity (so 〈 in non-Latin alphabet 〉 signifies) a kind of festival diet, according to the notion of 〈 in non-Latin alphabet 〉 a good day, i. e. a festival. The word is also used sometimes to signify a great degree, as when in our language we use a good deal, for a great deal, and well done, for thoroughly done; and so the LXXII. oft renders it 〈 in non-Latin alphabet 〉 very much, and 〈 in non-Latin alphabet 〉 exactly ; and so here 〈 in non-Latin alphabet 〉 may signify well, i. e. plentifully filled, and that returns to the same sense.
[ o] V. 34. Of him ] It may be thought dubious whether 〈 in non-Latin alphabet 〉 to, or on him, belongs to the meditation, or the sweet. If to the first, then our English is right, My meditation of, or on, him shall be sweet, viz. to him that meditates ; and to that the consequents well accord, I will be glad, (which is an effect of sweetness in him to whom it is such.) But all the ancients join in the second way of understanding it, My meditation shall be sweet to him, or as the Jewish Arab, 〈 in non-Latin alphabet 〉 with him, according to that of the Psalmist, Psal. 19.14. Let the meditation of my heart be always acceptable in thy sight. Thus the Chaldee here 〈 in non-Latin alphabet 〉 before him, the LXXII. 〈 in non-Latin alphabet 〉 , Let it be sweet to him, the Syriac 〈 in non-Latin alphabet 〉 to him, and so the others also. And so 〈 in non-Latin alphabet 〉 signifies to, as well as on.
The Hundred and Fifth PSALM.
The hundred and fifth Psalm is a thankful pious commemoration of all God's mercies, and providences, and fidelities to his people, the first of those three that David delivered to the hand of Asaph and his Brethren, 1 Chron. 16.8. to be used in the daily ministry before the Ark, to record and bless the name of God.
1. O Give thanks unto the Lord, call upon his name, make known his deeds among the people.
2. Sing unto him, sing Psalms unto him, talk ye of all his wondrous works.
3. [ a] Glory ye in his holy name: let the heart of them rejoice that seek the Lord.
4. Seek the Lord and [ b] his strength; seek his face evermore.
5. Remember his marvelous works that he hath done, his wonders, and the judgments of his mouth,
6. O ye seed of Abraham his servant, ye children of Jacob his chosen.
7. He is the Lord our God: his judgments are in all the earth.
8. He hath remembered his covenant forever, the word which he commanded to a thousand generations:
9. Which covenant he made with Abraham, and his oath unto Isaac;
10. And confirmed the same unto Jacob for a Law, and to Israel for an everlasting Covenant,
11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;
12. When they were but a [ c] few men in number, yea very few, and strangers in it;
13. When they went from one nation to another, from one kingdom to another people.
14. He suffered no man to do them wrong, yea he reproved Kings for their sakes,
15. Saying, Touch not [ d] mine anointed, and do my Prophets no harm.
16. Moreover he called for a famine upon the land; he brake the whole staff of bread.
17. He sent a man before them, even Joseph who was sold for a servant:
18. Whose feet they hurt with fetters, [ e] he was laid in irons,
19. Untill the time that his word [ f] came, the word of the Lord tried him.
20. The King sent and loosed him, even the ruler of the people, and let him go free.
21. He made him Lord of his house, and ruler of all his substance,
22. To bind his Princes [ g] at his pleasure, and teach his senators wisdom.
23. Israel also came into Egypt, and Jacob sojourned in the land of Ham.
24. And he increased his people greatly, and made them stronger than their enemies.
25. He turned their heart to hate his people, to deal subtly with his servants.
26. He sent Moses his servant, and Aaron whom he had chosen.
27. They shown his [ h] signs among them, and wonders in the land of Ham.
28. He sent darkness and made it dark, [ i] and they rebelled not against his word.
29. He turned their waters into blood, and slew their fish.
30. The land [ k] brought forth frogs in abundance, in the chambers of their Kings.
31. He spake, and there came divers sorts of flies, and lice in all their coasts.
32. He gave them hail for rain, and flaming fire in the land.
33. He smote their vines also and their fig-trees, and brake the trees of their coasts.
34. He spake, and the locusts came, and caterpillars and that without number,
35. And did eat up all the herbs in their land, and devoured the fruit of their ground.
36. He smote also the first-born in their land, the chief of all their strength.
37. He brought them forth also with silver and gold, and there was not one feeble person among their tribes.
38. Egypt was glad when they departed, for the fear of them fell upon them.
39. He spread a cloud for a covering, and fire to give light in the night.
40. The people asked, and he brought quail, and satisfied them with the bread of heaven.
41. He opened the rock, and the waters gushed out; they ran in the dry places like a river.
42. For he remembered his holy promise, [ k] and Abraham his servant.
43. And he brought forth his people with joy, and his chosen with gladness,
44. And gave them the lands of the heathen, and they inherited the labor of the people,
45. That they might observe his statutes, and keep his laws. Praise ye the Lord.
Annotations on Psal. CV.
[ a] V. 3. Glory ye —] That 〈 in non-Latin alphabet 〉 in the reciprocal conjugation, is yet to be here rendered in the active sense, is agreed on both by the Chaldee and Syriac; 〈 in non-Latin alphabet 〉 saith the former, praise in his name, and the other 〈 in non-Latin alphabet 〉 praise to his name, where as ב in, so ל to is certainly a Pleonasme (as v. 15. both ב and ל are, in 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , his anointed and his prophets:) and the whole phrase signifies no more than the Latin of the Syriac expresses, Laudate nomen sanctitatis ejus, praise the name of his holiness, just as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , believing God and in God, are all one, the preposition being abundant very frequently. The LXXII. indeed and the Latin read it in the passive sense, 〈 in non-Latin alphabet 〉 , Laudamini in nomine sancto, be ye praised in his holy name: but this certainly without any propriety of expression, the praises of God, and not of ourselves, being the duty to which we are invited in this Psalm.
[ b] V. 4. His strength ] For 〈 in non-Latin alphabet 〉 his strength, the LXXII. seem to have read 〈 in non-Latin alphabet 〉 be strengthened, and accordingly render it 〈 in non-Latin alphabet 〉 , the Latin confirmamini, be confirmed, and so the Syriac 〈 in non-Latin alphabet 〉 be strengthened ; and so the sense would well bear, seek the Lord, and be confirmed, let all your strength be sought from him; so the Jewish Arab, Seek the Lord, and seek that he would strengthen you, or strength from him, or, you shall certainly be strengthened, if by prayer you diligently seek him. But we need not change the reading, for the gaining this sense. This Psalm was composed for the constant use of the Sanctuary; and then 〈 in non-Latin alphabet 〉 may most properly here denote the Sanctuary, as it doth not unusually in several places; and so 'tis best joined with 〈 in non-Latin alphabet 〉 his face, the appearance and exhibition of himself in the Sanctuary: And so seeking his Sanctuary, is offering up our prayers to him there, as the means of obtaining all assistance and strength from him. The Chaldee read 〈 in non-Latin alphabet 〉 his law, which we know was kept in the Sanctuary, and which all were obliged to obey that addrest unto him there, and in obedience to that all their strength consisted.
[ c] V. 12. Few men in number ] The phrase 〈 in non-Latin alphabet 〉 almost, which is here added to 〈 in non-Latin alphabet 〉 persons of a number, or plurality, must needs be a restraint and lessening to it. A number or plurality we know is of no less than three in the Hebrew and other languages, and so persons of a number almost, cannot signify either more or less than two. And this a most exact and commodious expression to signify Abraham 's state when the promise of Canaan was first made to him, Gen. 12.7. for then before the birth of Isaac, nay of Ishmael, he had certainly no other but his wife Sarai, unless perhaps some servant, which was not here to be numbered. This therefore will be the best rendering of the phrase 〈 in non-Latin alphabet 〉 , in their being, or when they were 〈 in non-Latin alphabet 〉 scarce, or almost, or not so much as persons of a number, or a number of persons, i. e. distinctly but two of them, Abraham and his wife.
[ d] V. 15. Mine anointed ] That unction was a ceremony of inauguration, or advancing to any great office among the Jews, is sufficiently known: Hence it is that the Chaldee oft renders it by making great, Psal. 45.7. 〈 in non-Latin alphabet 〉 God hath anointed thee, they render 〈 in non-Latin alphabet 〉 hath advanced or dignified thee. And as there were three offices to which unction was used, the Regal, the Sacerdotal, the Prophetical; so each of these may not unfitly be styled 〈 in non-Latin alphabet 〉 my (i. e. God's) anointed ; but especially the King is thus styled. So 1 Sam. 24.6. If I shall do this 〈 in non-Latin alphabet 〉 to the Lord's anointed, i. e. to King Saul. So of Cyrus, Isa. 45.1. thus saith the Lord 〈 in non-Latin alphabet 〉 to his anointed. And so the Messias, Dan. 9.25. was by all that from that text expected him, looked upon as a King that should come among them. And thus in this place, where of the Patriarchs Abraham and Isaac God useth this double style, mine anointed, and my prophets, these two offices are in all reason to be understood, that as they were Prophets by God inspired, Abraham having signal revelations made unto him, particularly of the captivity of his posterity in Egypt, and their coming out in their fourth generation, Gen. 15.16. and again c. 17.6. of the great dignity that should befall his seed (and so Isaac prophesied also of the future estates of the posterity of Jacob and Esau, Gen. 27.40.) so they were designed by God as the foundation of a most illustrious Monarchy, that should spring out of their loins, I will make nations of thee, Kings shall come out of thee, Gen. 17.6.) and being thus great, advanced to this dignity in God's decree, they are justly to be equalled to the greatest Kings, anointed with oil, being particularly owned by God, and warning given by him in an extraordinary manner to other Kings, Abimelech, &c. that they should not dare to do them the least injury.
[ e] V. 18. He was laid in irons ] The phrase 〈 in non-Latin alphabet 〉 is capable of two renderings; either the iron entered his soul, or his soul entered the iron. The LXXII. take it in the latter sense, 〈 in non-Latin alphabet 〉 , his soul past through iron, and so the Syriac 〈 in non-Latin alphabet 〉 &c. his soul went into iron, and the Jewish Arab, his soul came into iron: but the Chaldee follow the former rendering, 〈 in non-Latin alphabet 〉 the chain of iron went into his soul. The difference of these is not great, as long as by the iron is understood, with the Chaldee, the iron chain (and to that the foregoing mention of the 〈 in non-Latin alphabet 〉 a gyve or chain inclines it: and if there be no mention of Joseph 's being put in chains in the story, Gen. 39. yet the manner of securing prisoners, being ordinary by chains, and the crime objected to Joseph so great, of attempting his Mistress's chastity, there can be no cause to doubt of that, especially when the former part of the verse mentions a chain expressly) for as 〈 in non-Latin alphabet 〉 his soul, frequently signifies no more than he, and so his soul entering into iron, is no more than that he was fettered ; so 〈 in non-Latin alphabet 〉 oft signifies the sensitive faculty, that which is capable of pain and grief, and then the irons entering his soul, is no more than being painful to him. And in this sense 〈 in non-Latin alphabet 〉 iron is certainly used, Psal. 107. of prisoners bound in affliction 〈 in non-Latin alphabet 〉 and iron, i. e. chains or fetters. But there is another possible notion of the phrase, as 〈 in non-Latin alphabet 〉 iron may signify a sword or dart, other sharp weapon made of that metal, by which in this book of Psalms Calumny is oft poetically expressed. So Psal. 55.21. their words were drawn swords, and Psal. 57.4. their teeth are spears and arrows, and their tongue a sharp sword. Thus have some learned men understood the phrase of Mary, Christ 's mother, Luk. 2.35. 〈 in non-Latin alphabet 〉 , a sword shall pass through thy soul, of the scandal and reproach of the Cross of Christ, or some other great affliction. And the metaphor is very easy, and as vulgar as the phrase of wounding ones reputation, which is constantly used of the calumniator, such as Joseph 's mistress certainly was, and the calumny of so foul a nature, that it must needs pierce his soul, grieve him more than fetters of iron could do. If this be the notion, then the former rendering must be retained, the iron (that sword of the mistress's tongue) entered or pierced his soul. And if not this but the other be the meaning of it, iron properly taken for fetters or gyves, yet that may most fitly be the rendering still, the shackles, both the pain of them, and especially the reproach of them to a person of approved piety and chastity, must needs pierce his soul, and grieve him exceedingly: and so this may either in the literal or metaphorical sense be best resolved on for the rendering of it.
[ f] V. 19. His word came ] Among the many uses of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 to come, there is one peculiar to words, or sayings, or promises, which must therefore belong to 〈 in non-Latin alphabet 〉 his word here, viz. to come to pass, to be performed. So Jer. 17.15. where is the word of the Lord 〈 in non-Latin alphabet 〉 let it come to pass, 1 Sam. 9.6. there is a man of God, all that he saith 〈 in non-Latin alphabet 〉 cometh certainly to pass. Gen. 18.19. 〈 in non-Latin alphabet 〉 that the Lord may make come, i. e. bring to pass, all that he hath spoken to him. So Ezek, 24.24. 〈 in non-Latin alphabet 〉 when it shall come to pass. And so here unquestionably, Joseph was kept in prison under that slander, until his word came to pass, i. e. till he interpreted the dreams of Pharaoh 's Officers, and his praedictions came to pass to each of them, that being the peculiar means of making him known to Pharaoh, and fetching him out of the prison, Gen. 41.14. And then his interpreting of Pharaoh 's dream following it, which Pharaoh looked on as an evidence that the spirit of God was in him, v. 38. and upon which he said to Joseph, For as much as God hath shown thee all this, there is none so discreet and wise as thou art, v. 39. this in all reason may be resolved to be that which was respected here in the next words, 〈 in non-Latin alphabet 〉 the word of the Lord (i. e. God's showing him the meaning of those dreams, Gen. 41.39. God's telling him, or revealing to him the interpretation of them, 〈 in non-Latin alphabet 〉 , the oracle of the Lord, say the LXXII.) purged him (so 〈 in non-Latin alphabet 〉 properly signifies to purge ) as silver is purged in the fire, and so approved to be pure when it comes out thence, that which is not pure being destroyed there, or evidently discovered what metal 'tis. And in this sense it most exactly belonged to the passage of Joseph, under the calumny and scandal of having attempted his mistresses purity, for which he was imprisoned (which by the way makes it more probable, that that calumny was meant by the iron entering his soul ) this interpretation of Pharaoh 's dream being clearly from God, who had sent the dream, and so an evidence that Joseph was a pure and pious person, it being not imaginable that God would vouchsafe to reveal such secrets to an impure person, or to any, but a pious and truly virtuous man. And so this is the full importance of this verse.
[ g] V. 22. At his pleasure ] 〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉 for will or pleasure, 〈◊〉 no more than at his will: The Chaldee render it with little change 〈 in non-Latin alphabet 〉 , so as to (i. e. as was agreeable to) his will or pleasure ; but the Syriac most expressly 〈 in non-Latin alphabet 〉 , as he would. So the Jewish Arab 〈 in non-Latin alphabet 〉 , as he saw fit, ex sententiâ suâ ; and the Jewish Arab Glossary citing the place expounds 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 consilium, sententia, 〈 in non-Latin alphabet 〉 . But the LXXII. reading it seems 〈 in non-Latin alphabet 〉 as his soul, read 〈 in non-Latin alphabet 〉 , as himself, and so the Latin, sicut semetipsum, without any great sense in it. As for the phrase 〈 in non-Latin alphabet 〉 to, or that he might bind his Princes, the meaning of it is clear, that he might have power over the greatest men in his Kingdom, to command or forbid the doing of anything (so 〈 in non-Latin alphabet 〉 also signifies) to punish them that do contrary (and accordingly the LXXII. render it 〈 in non-Latin alphabet 〉 , to chastise ) and so to bind, that nobody could reverse what he did, according to the use of that phrase in the inscription of Isis, 〈 in non-Latin alphabet 〉 , Isis Queen of the region — and whatsoever I shall bind, no man hath power to loose ; making this power of binding to be an evidence of authority, and then power of binding the Sirs, or Lord's, or Princes of Pharaoh, must signify Joseph 's having next to the King himself, a supreme uncontrollable power. And so the word 〈 in non-Latin alphabet 〉 generally signifies to oblige to obedience, and to punishment, to command, (so Dan. 6.7, 8, 9. 〈 in non-Latin alphabet 〉 is rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 a decree or law ) and to inflict punishment on the disobedient. Of this word see Power of the Keys, Ch. 4. §. 6, 7, 8, &c. And in the same sense must the next phrase be understood, 〈 in non-Latin alphabet 〉 and he shall (not teach wisdom, but, in the notion of the word now found in the Arabic dialect) judge his Senators. The word is so used, Psal. 10.18. 〈 in non-Latin alphabet 〉 to judge the fatherless, and Act. 23.3. 〈 in non-Latin alphabet 〉 judge me according to law, and frequently elsewhere in that dialect; which shows that this was anciently a notion of the word. And so still that denotes the supereminent power that was given Joseph, as to command the Nobles, so to judge the Judges, or Senators. According to what we find in the story, Gen. 41.40. Thou shalt be over my house, and according to thy word shall all my people be ruled, only in the throne will I be greater than thou ; and again, v. 41. see, I have set thee over all the land of Egypt: And Pharaoh took off his ring — v. 24. and made him ride in the second chariot, v. 43. and without thee shall no man lift up his hand — v. 44.
[ k] V. 27. His signs ] In this phrase 〈 in non-Latin alphabet 〉 the words of his signs or prodigies, 〈 in non-Latin alphabet 〉 words seems to be somewhat more than a pleonasme. God had told them what signs they should use, to convince the people first, and then Pharaoh, of their mission ; and so in each judgment God commands, and they show the sign: and God's thus telling, or speaking to them, is properly 〈 in non-Latin alphabet 〉 words, and the matter of these words expressed by 〈 in non-Latin alphabet 〉 signs or prodigies of his, viz. which as he directed, he would also enable them to do among them. Accordingly not only the LXXII. retain 〈 in non-Latin alphabet 〉 , the words of his signs, but the Chaldee also 〈 in non-Latin alphabet 〉 the words of his signs. And v. 28. it follows, that they disobeyed not his word, i. e. Moses and Aaron (see note h.) disobeyed not the direction of God for the showing that particular miracle of the three days darkness upon the Egyptians. The Jewish Arab so expresseth it, as may be rendered either the thing, i. e. matter, or the command of his signs.
[ l] V. 28. And they rebelled not ] The Hebrew in all copies is acknowledged to read 〈 in non-Latin alphabet 〉 and they provoked not, rebelled not, i. e. disobeyed not his word. So the Chaldee, 〈 in non-Latin alphabet 〉 and they rebelled not, resisted not his word. Which passage is to be understood of Moses and Aaron, that how little hope soever they had of doing good on Pharaoh, yea after God had given him up to obduration, and they were to expect all rage and ill usage from him, yet as God commanded them, or according to the 〈 in non-Latin alphabet 〉 the words of his signs, v. 27. (see note g.) they did courageously proceed from one sign to another (not fearing the wrath of the King or people) to show all God's miracles upon the Egyptians. The Latin reads, non exacerbavit, he did not provoke, in the singular, but to the same sense, referring it I suppose to Moses. But neither singular nor plural can probably refer to Pharaoh or the people of Egypt, that he or they resisted not God's word: for though upon that plague of darkness Exod. 10.24. Pharaoh called unto Moses and said, Go ye, serve the Lord, yet that is attended with an only let your flocks and your herds be stayed ; and then it follows v. 27. he would not let them go. The importance therefore of 〈 in non-Latin alphabet 〉 they resisted not, seems no more than what is affirmed in the story v. 21, 22. The Lord said unto Moses, stretch out thy hand — And Moses stretched forth his hand — i. e. readily obeyed, and did what God directed, and that at a time when Pharaoh was likely to be incensed, and vehemently offended with them. For which consideration the story there gives us this farther ground; For as v. 10. he had before expressed some anger and threats, Look to it, for evil is before you, and they were driven from his presence v. 11. so now upon the hardening his heart, which follows this plague of darkness, he said to Moses, Get thee from me, take heed to thyself, see my face no more, for in that day thou seest my face thou shalt die the death, v. 28. This rage of Pharaoh Moses in reason might well foresee, but he dreaded it not, but boldly did as God directed, and that is the meaning of 〈 in non-Latin alphabet 〉 they resisted not God's words. The LXXII now read it without the negation; some copies, 〈 in non-Latin alphabet 〉 , and they exasperated, others, 〈 in non-Latin alphabet 〉 because they exasperated his words. And the Syriac (and Arabic and Ethiopic) follow them, 〈 in non-Latin alphabet 〉 , and they murmured (so that word seems to be translated into other languages) or resisted his word. And thus it might have truth in it, being applied to Pharaoh and the Egyptians, who could not yet be brought to be content to let the Israelites go free, and carry their goods with them out of their Kingdom, Exod. 10.24, 27. But 'tis more probable that the true original reading of the LXXII. was 〈 in non-Latin alphabet 〉 neither, which as it is the exact rendering of 〈 in non-Latin alphabet 〉 and not, so it is very near to 〈 in non-Latin alphabet 〉 which some copies now have. And from this light, but very ancient, corruption of their copy, the other translations have it, which consequently must be reformed by the Original.
[ k] V. 30. Brought forth ] The word 〈 in non-Latin alphabet 〉 properly belongs to water breaking or springing out of the earth, and is applied to any plentiful production, Exod. 1.7. the children of Israel grew 〈 in non-Latin alphabet 〉 and procreated abundantly, and, as it there follows, the land was filled with them. The noun 〈 in non-Latin alphabet 〉 from hence is used for all sorts of creatures of the earth or water that go not on legs, Locusts, Ants, Worms, Hornets, Fishes, &c. because they procreate so exceedingly. It cannot therefore more fitly be rendered, both according to the force of the verb and noun, than by swarming, and that in such a degree over all the land, that the palace, which may be supposed to be most carefully kept, was not free from them. The Chaldee render it 〈 in non-Latin alphabet 〉 , which signifies among them scaturivit, any copious production also. But the LXXII. 〈 in non-Latin alphabet 〉 , from the notion of the word for creeping, What is here said of 〈 in non-Latin alphabet 〉 their land, that that produced these swarms of frogs, is Exod. 8.3. said of the river, and so 5. and 6. stretch forth thy hand over the streams, the rivers, the ponds, and cause frogs to come: and as this makes more for the propriety of 〈 in non-Latin alphabet 〉 according to that of Gen. 1. speaking of the waters, 〈 in non-Latin alphabet 〉 let them swarm or produce abundantly the swimming thing ; so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce ; or 2. 〈 in non-Latin alphabet 〉 their land may signify their country of which their rivers were a part; or 3. though the rivers produced the frogs, yet the land swarmed with them, as appears by the consequents, they went up into the King's chambers.
[ k] V. 42. Holy promise ] That 〈 in non-Latin alphabet 〉 joined to a verb intransitive signifies with, is acknowledged by Lexicographers, and here such a verb is understood, after 〈 in non-Latin alphabet 〉 the word of his holiness (which he spake or had) 〈 in non-Latin alphabet 〉 with Abraham: so the Chaldee understood it, and read 〈 in non-Latin alphabet 〉 which with (i. e. which he had with ) or to Abraham ; and so the LXXII. 〈 in non-Latin alphabet 〉 — which he had, or which was made to Abraham.
The Hundred and Sixth PSALM.
The hundred and sixth Psalm, the last of the fourth partition, intitled Hallelujah, is chiefly spent in confessing the sins and provocations of the Children of Israel, but begun and concluded with the praising and magnifying of God's mercies, and by the beginning and two last verses of it, set down 1 Chron. 16.34, 35, 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren, v. 7. to record, and thank, and praise the Lord, in their continual or daily ministering before the Ark, v. 4.
1. O Give thanks unto the Lord, for he is g • od, for his mercy endureth forever.
2. Who can utter the mighty acts of the Lord? who can show forth all his praise?
3. Blessed are they that keep judgment, and he that doth righteousness at all times.
4. Remember me, O Lord, with the favor which thou bearest unto thy people: O visit me with thy salvation.
5. That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.
6. We have sinned with our Fathers, we have committed iniquity, we have done wickedly.
7. Our Fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him [ b] at the sea, even at the red sea.
8. Nevertheless he saved them for his names sake, that he might make his mighty power to be known.
9. He rebuked the red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
10. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
11. And the waters covered their enemies, there was not one of them left.
12. Then believed they his words, they sang his praise.
13. [ c] They soon forgot his works, they waited not for his counsel;
14. But lusted exceedingly in the wilderness, and tempted God in the desert.
15. And he gave them their request, but sent [ d] leanness into their soul.
16. They envied Moses also in the camp, and Aaron the saint of the Lord.
17. The earth opened, and swallowed up Dathan, and covered the company of Abiram:
18. And a fire was kindled in their company, the flame burnt up the wicked.
19. They made a calf in Horeb, and worshipped the molten image.
20. Thus they changed their [ e] glory into the similitude of an ox that eateth grass.
21. They forgot God their Savior, which had done great things in Egypt.
22. Wondrous works in the land of Ham, and terrible things by the red sea.
23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the [ f] breach, to turn away his wrath lest he should destroy them.
24. Yea they despised the pleasant land, they believed not his word;
25. But murmured in their tents, and hearkened not unto the voice of the Lord.
26. Therefore he [ g] lifted up his hand against them to destroy them in the wilderness;
27. To overthrow their seed also among the nations, and to scatter them in the lands.
28. They joined themselves also to [ h] Baal-peor, and ate the sacrifices of the dead.
29. Thus they provoked him to anger with their inventions, and the plague brake in upon them.
30. Then stood up Phinehas and [ i] executed judgment, and so the plague was stayed.
31. And [ k] that was counted to him for righteousness unto all generations for evermore.
32. They angered him also at the waters of strife, so that it went ill with Moses for their sakes.
33. Because they provoked his spirit, so that he [ l] spake unadvisedly with his lips.
34. They did not destroy the nations concerning whom the Lord commanded them:
35. But were mingled among the heathen, and learned their works.
36. And they served their idols, which were a snare to them.
37. Yea they sacrificed their sons and daughters unto devils;
38. And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood.
39. Thus were they defiled with their own works, and went a whoring with their own inventions.
40. Therefore was the wrath of God kindled against his people, in so much that he abhorred his own inheritance.
41. And he gave them into the hands of the heathen, and they that hated them ruled over them.
42. Their enemies also oppressed them, and they were brought in subjection under their hand.
43. Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.
44. Nevertheless he regarded their affliction, when he heard their cry.
45. And he remembered for them his Covenant, and repented according to the multitude of his mercies.
46. He made them also to be pitied of all those that carried them captives.
47. Save us, O Lord our God, and gather us from among the heathen, to give thanks to thy holy name, and to triumph in thy praise.
48. Blessed be the Lord God of Israel from everlasting to everlasting; and let all the people say, Amen. Praise ye the Lord.
Annotations on Psal. CVI.
[ a] Tit. Praise the Lord ] 〈 in non-Latin alphabet 〉 is here no part, but only the title of this Psalm. This appears by two competent evidences: 1. By the joint suffrage of all the ancient Translators, of which the Syriac renders it not at all, but instead of it gives (as their use is) a large syllabus, or contents of the Psalm; but the Chaldee retain it as a title, and the LXXII. and Latin retain the Hebrew words, putting them into one, in the direct form of a title, 〈 in non-Latin alphabet 〉 , Alleluja, and the Arabic more expressly, such a Psalm, noted with the title of Alleluja. 2. By express testimony of Scripture, 1 Chron. 16. There we read, v. 7. On that day David delivered first (not this Psalm, as we read, but) these, viz. three Psalms to thank the Lord, into the hands of Asaph and his brethren. The first of these Psalms is the 105. recited there in the first thirteen verses, the second Psal. 96. the last is that which we have before us. And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord, for he is good, for his mercy endureth forever, (and then as in a breviate, v. 35, 36. the two last verses of it) and so 'tis evident, the Alleluja in the front was not used, but left out, as being no part, but only the title of the Psalm: which by the way teacheth us, that in the offices of the Church, the titles of the Psalms were not wont to be used in the Jewish Church, but designed for other purposes, either to signify the Author, or Occasion, or Matter, or Kind of the Psalm. This being thus cleared of this present Psalm, will be in all reason applicable to all those other Psalms which have this form of Alleluja, Praise the Lord, in the front of them, as the Title in every of them, and not any part of the Psalm.
[ b] V. 7. At the Sea ] For 〈 in non-Latin alphabet 〉 by the Sea, the LXXII. seem to have read 〈 in non-Latin alphabet 〉 , the participle present from 〈 in non-Latin alphabet 〉 to ascend, rendering it 〈 in non-Latin alphabet 〉 , ascending ; but that not very fit to be accorded to the context, which speaks of their murmuring at the red sea, into which they could not with any propriety be said to ascend. And yet herein the Latin (and Arabic) follow them, though they do also truly render 〈 in non-Latin alphabet 〉 in mare, ascendentes in mare, mare rubrum, ascending into the sea, the red sea. But the Syriac departs from them, (as the Chaldee) and reads 〈 in non-Latin alphabet 〉 near the waters.
[ c] V. 13. They soon forgot ] 〈 in non-Latin alphabet 〉 doth questionless signify making haste ; and if here it did so, there is no necessity it should be joined with the following verb, and signify adverbially, for all the ancient Interpreters read it as a verb; 〈 in non-Latin alphabet 〉 , they made haste, say the LXXII. cito fecerunt, they did suddenly, the Latin, 〈 in non-Latin alphabet 〉 the Chaldee, 〈 in non-Latin alphabet 〉 the Syriac, both used for making haste, from the Syriac 〈 in non-Latin alphabet 〉 being in commotion and perturbation. And so the sense will best bear, they made haste, i. e. took it ill, that they were not presently brought into the plenty they were promised (so after this we see, Numb. 20.5. that this was their form of expostulation with Moses, Wherefore have ye made us to come up out of Egypt to bring us to this evil place? it is no place of seed, or figs, or vines, or pomegranates, the plenty promised them in Canaan: ) and then thus to make haste, was to be impatient to stay God's time of giving them this inheritance; but because they had it not straight, wishing themselves back again in Egypt. And this well agrees to the context, they made haste, they forgot his works, they waited not for his counsel, making an opposition betwixt the first and the two last of these; they made haste, i. e. weighed not, considered not what God's purposes or promises concerning them were, could not attend the performance of God's promise in his own time, went on passionately in pursuit of their plenty which they looked for, and as soon as they descried any difficulty (want of water, a desert place) concluded presently, that they were betrayed, and should be utterly undone, and lost, neither remembering what God had formerly done for them, by interposition of his power, nor waiting with patience till God's time, or till concerning their present exigence he should make known his purposes to them. This is very agreeable to the notion of this word in Kal for making haste, and in Niphal, applied to the mind, for doing all things rashly, inconsiderately, praecipitously, and so foolishly. So Job 5.13. the counsel of the froward 〈 in non-Latin alphabet 〉 is hasty, inconsiderate ; we render it, is carried headlong. So Hab. 1.6. the Chaldeans are called a bitter nation, 〈 in non-Latin alphabet 〉 and passionate, inconsiderate. And so for that other passion of fear, most opposite to faith, or trust in God (in which sense that is most true, Isa. 28.16. he that believeth will not make haste ) 'tis used Isa. 35.4. say unto the 〈 in non-Latin alphabet 〉 hasty or praecipitous in heart, i. e. those which because they had not presently what they hoped, feared they should never have it, for so it follows, be strong, have some constancy of mind, fear not. And this seems to be the full importance of the word here, their passionate fear and distrust of God's promises, because they were not instantly performed, made them hasty, praecipitous, inconsiderate: and in that fit of passion, they forgot his works —
[ d] V. 15. Leanness ] For 〈 in non-Latin alphabet 〉 maciem, leanness, the LXXII. are deemed by some to have read 〈 in non-Latin alphabet 〉 pleasure, or desire, because they render it 〈 in non-Latin alphabet 〉 , saturity, as if that were set to signify as much as they could, or did desire; and this not disagreeable to the story, which mentions it in this style, Exod. 16.8. The Lord shall give you in the evening flesh to eat, and in the morning bread to the full, and Psal. 78.25. he sent them meat to the full, and v. 29. they ate and were well filled, for he gave them their own desire, they were not estranged from their lusts. In this rendering of the LXXII. the Syriac and Latin, &c. agree: the Syriac reads 〈 in non-Latin alphabet 〉 , and so the Latin, saturitatem, saturity ; And without changing the Hebrew word 〈 in non-Latin alphabet 〉 into any other, this probable account may be given of their rendering. 'It is known in Physic, that upon the ingestion of meats in their quality unwholesome, or of two much of those which are healthful, Nature with much violence seeks to discharge itself by the several evacuations, upon which follows a sudden and almost incredible dejection of strength, and falling away in flesh. To this the story, Num. 11.20. seems to refer, where 'tis said, that the Quails should come out at their nostrils, for that is a symptom not unusual in violent vomitings, such as accompany great and dangerous surfeits; so that the plague which then befell the Israelites, seems to be that affection which Physicians name cholera, and is then properly styled 〈 in non-Latin alphabet 〉 , saturity, or surfeit by the LXXII. and those translators that follow, or accord with them, and so not very unfitly set to express that emaciation which was an effect of this 〈 in non-Latin alphabet 〉 , or saturity. But the Chaldee render it more to the letter 〈 in non-Latin alphabet 〉 leanness. The passage visibly belongs to the immediate consequents in the story of Quails, set down Num. 11.33. and Psal. 78.30. (though not in Exodus ) viz. that while the flesh was yet between their teeth, e're it was chewed, the Lord smote the people with a very great plague, (the judgment whereof was never the less discernible, that it was an effect of their diet, when even miracles admit the subserviency of usual means) whereupon the place was called Kibroth hataavah, because there they buried the people that lusted. By this means they were deprived of the fruit of this their festival table, even when he gave them what they lusted for. The word 〈 in non-Latin alphabet 〉 to attenuate, emaciate, is used also for destroying, Zeph. 2.11. when God threatens that he will emaciate, i. e. destroy all the God's — And then 〈 in non-Latin alphabet 〉 may be rendered more generally destruction or plague, and so R. Tanchum on Zeph. 11. renders it destruction. The Hebrew Arabic Glossary interprets 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 defect ; The Jewish Arab version hath leanness into their body, as 〈 in non-Latin alphabet 〉 is sometimes taken for the body. Accordingly for sending leanness here, the Psalmist, Psal. 78.31. useth this plainer style, of slaying the fattest of them, and smiting the chosen men in Israel.
[ e] V. 20. Glory ] For 〈 in non-Latin alphabet 〉 their glory, which we now read, and so is followed by some copies of the LXXII. 〈 in non-Latin alphabet 〉 , their glory, (and though others have 〈 in non-Latin alphabet 〉 , his, yet from the former both the Syriac have 〈 in non-Latin alphabet 〉 and the Latin gloriam suam, their glory ) the original copies are by the Jews said to have read 〈 in non-Latin alphabet 〉 his glory. What heed 〈◊〉 to be given to the Jews herein I shall not now define, but only observe, that the notion of 〈 in non-Latin alphabet 〉 here being that of a thick cloud, wherein God was pleased to exhibit or presentiate himself, 〈 in non-Latin alphabet 〉 their glory may well enough have been the original word, meaning by it God's presentiating himself to them, that when God had spoken to them out of the midst of the fire with darkness, clouds and thick darkness, Deut. 4.11. and they saw no similitude, only they heard a voice, v. 12. they turned this majestatick presence afforded to them, i. e. their glory, into the similitude of a calf — the image of one of their Egyptian God's. Thus the word may be interpreted as we now have it, 〈 in non-Latin alphabet 〉 their glory, for which the Chaldee read 〈 in non-Latin alphabet 〉 the glory of their Lord ; it being yet clear, that this very thing is elsewhere in Scripture frequently styled 〈 in non-Latin alphabet 〉 his glory, Deut. 5.24. the Lord hath shown us his glory and his greatness, and we have heard his voice out of the midst of the fire. So Exod. 24.16. the glory of the Lord abode upon the mount, and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel. So Exod. 33.18. show me thy glory, and ch. 40.34. a cloud covered the tent, and the glory of the Lord (this bright cloud) filled the Tabernacle ; and Numb. 14.10. the glory of the Lord — Thus Rom. 1.23. in the like matter and style as here, they changed the glory of the incorruptible God into an image — by 〈 in non-Latin alphabet 〉 glory here meaning the glorious presence and exhibitions of God, which he was wont to afford them, which being in radient fiery clouds, wherein Angels appeared, God himself remaining perfectly invisible, Deut. 4.15. the making and setting up any figure or image of an ox or calf, (whether to signify Apis an Egyptian false God, or the image or similitude of the true God, whose voice they heard, but saw no kind of similitude ) and the proclaiming before it, These be thy God's, O Israel, which brought thee out of Egypt, Exod. 32.4. and these to go before them and conduct them, instead of Moses, v. 1. was a great abomination and provocation. That this is the meaning of God's glory, see 2 Pet. 1.17. where the voice from heaven [ This is my beloved son —] is said to have come from the magnificent glory, which the text tells us, Mar. 9.7. came out of the cloud, that overshadowed them. So in those places of Exodus praemised, where the glory of the Lord is certainly the thick cloud, &c. on the mount, by which God exhibited himself, called in the Targum and among the Jewish writers so frequently the majestic presence or 〈 in non-Latin alphabet 〉 inhabitation of God (of which see more Annot. on Matt. 3. k. and Rom. 1. f.) one text there is that useth the word glory of the visible throne of God the Father in heaven, Act. 7.55. he looked into heaven, and saw the glory of God, and Jesus standing at the right hand of God, by glory meaning that visible satellitium of Angels, which appearing to him in a radiant manner were an evidence of God's special presence there, according to which it is that among us the rays about the name 〈 in non-Latin alphabet 〉 are ordinarily styled a glory.
[ f] V. 23. The breach ] What 〈 in non-Latin alphabet 〉 the breach or rupture here signifies, must be resolved by the use of both verb and noun in other places, Eccl. 3.3. 〈 in non-Latin alphabet 〉 to break, is applied to an house, and opposed to the building of it, and so evidently signifies the pulling down, or ruinating it; so the Chaldee renders it, 〈 in non-Latin alphabet 〉 to pull it down. So 2 Sam. 5.20. 〈 in non-Latin alphabet 〉 the Lord hath broken, i. e. destroyed, mine enemies before me, 〈 in non-Latin alphabet 〉 according to the breaking, i. e. destruction, of waters, which carry all away before them, a sweeping destruction; upon which that place was called 〈 in non-Latin alphabet 〉 the place of ruptures, i. e. ruins or destructions. So Exod. 19.24. 〈 in non-Latin alphabet 〉 lest he break on them, i. e. destroy them, 〈 in non-Latin alphabet 〉 kill them, saith the Chaldee, 〈 in non-Latin alphabet 〉 , destroy, the LXXII. Thus is the verb frequently rendered 〈 in non-Latin alphabet 〉 , destroying, by the LXXII. and the noun 〈 in non-Latin alphabet 〉 , ruin, Job 16.14. he breaketh me with breach upon breach, one ruin and destruction on the heels of another. So Jud. 21.15. God's making 〈 in non-Latin alphabet 〉 a breach in the tribes of Israel, is his having destroyed one of the tribes, that of Benjamin being lacking, v. 3. and cut off, v. 6. So Ezech. 22.30. standing, as that oft signifies praying, interceding with God, in the 〈 in non-Latin alphabet 〉 rupture, is explained by that which follows, that I should not destroy it, i. e. saving or rescuing it from destruction. So 2 Sam. 6. God's smiting of Uzzah that he died, v. 8. is called 〈 in non-Latin alphabet 〉 God's breaking a breach upon Uzzah ; and from thence the place is called Perez Uzzah, the breaking of Uzzah, i. e. his destruction. And thus is the word here to be understood, He said he would destroy them, or spake of destroying them, had not Moses stood before him, i. e. prayed, 〈 in non-Latin alphabet 〉 in, or about the rupture or ruin, in that very point of time, lest he should destroy them. The Chaldee express it paraphrastically, if Moses had not stood before him, 〈 in non-Latin alphabet 〉 and prevailed in prayer, i. e. thereby averted the destruction. So here again, v. 29. 〈 in non-Latin alphabet 〉 brake in upon them, i. e. destroyed a multitude of them. And v. 30. where the Hebrew reads the plague ceased, the LXXII. read 〈 in non-Latin alphabet 〉 , the same word which here they use to render 〈 in non-Latin alphabet 〉 .
[ g] V. 26. Lifted up his hand ] What 〈 in non-Latin alphabet 〉 and lifted up his hand because of them, here signifies▪ is best understood by the Chaldee, who render it 〈 in non-Latin alphabet 〉 and he lifted up his hand with an oath 〈 in non-Latin alphabet 〉 because of them ; so the Jewish Arab, And he sware by his power to them, that he would, &c. Thus we know the lifting up the hand is the sign of swearing, and thus the story to which this refers, exacts. For though it is at first said only, (and not under oath) Numb. 14.12. I will smite them with pestilence — and that again retracted by God, as to the whole people, v. 20. yet it follows, v. 21. (in form of oath, when it is used by God) As truly as I live, all these men that have seen my glory — v. 22. shall not see the land, v. 23. and again, v. 28. As truly as I live, your carcasses shall fall in this wilderness, ye shall not come into the land, v. 29. and your children shall wander in the wilderness forty years, and bear your whoredoms until your carcasses be destroyed in the wilderness, v. 33. which is the full interpretation of what is here said of destroying them in the wilderness, overthrowing their seed among the nations, and scattering them in the lands. This being the very same passage which is referred to, Psal. 95. Unto whom I sware in my wrath, that they should not enter into my rest, that land where God had provided a rest for his people.
[ h] V. 28. Baal-Peor ] That 〈 in non-Latin alphabet 〉 Baal-Peor both here and Numb. 25.3. is the Moabites false Idol-God, there can be no question. Peor, which the LXXII. expressing ע by γ, translate 〈 in non-Latin alphabet 〉 , was a mountain of Moab, Numb. 23.28. and Deut. 34.6. and 〈 in non-Latin alphabet 〉 signifying Lord, must be that Idol-God peculiarly which the Moabites worshipped. The Jewish Arab renders it Peor the Idol, making Peor, the name of that mountain, the name of their Idol also, as well it might be, the mountain taking its denomination from the God that was worshipped there. Of this saith the story in Numbers, the people bowed down to their God's, v. 2. which is here called joining to that God Peor, or of Peor or Moab ; 〈 in non-Latin alphabet 〉 , say the LXXII. were initiated to the rites of that Idol. And as it is there said, They called the people to the sacrifices of their God's, so here, they ate the sacrifices of the dead, (where again the Jewish Arab reads of Idols ) these their Baalim being some dead Heroes, whom they had deified, and continued to offer sacrifice to them.
[ i] V. 30. Executed judgment ] The notion of 〈 in non-Latin alphabet 〉 in this place is much questioned. That 〈 in non-Latin alphabet 〉 the Radix signifies to judge, or separate, discern, or divide, or take audience of a cause, there is no doubt: 1 Sam. 2.25. 〈 in non-Latin alphabet 〉 and God shall judge him, Ezek. 28.23. 〈 in non-Latin alphabet 〉 shall be judged in the midst of thee, Ezek. 16.51. 〈 in non-Latin alphabet 〉 thou hast judged thy sister. But all the ancient interpreters take it here in another sense, for praying, or interceding, atoning; 〈 in non-Latin alphabet 〉 and prayed, saith the Targum, and the Syriac in the same word; the LXXII. have 〈 in non-Latin alphabet 〉 , propitiated, the Latin, placavit, appeased. And the use of the Hebrew word in Hithpael in this sense for appeasing or propitiating, is an argument that the theme originally had some such notion. Thus in that 1 Sam. 2.25. it follows, If a man sin against God, 〈 in non-Latin alphabet 〉 who shall intercede for him? the Targum reads 〈 in non-Latin alphabet 〉 from whom shall he request that it may be remitted him? Hence 〈 in non-Latin alphabet 〉 is the ordinary word for prayer, and among the Rabbins for a proseucha or oratory. And if we look into the story, we shall find two things said of Phinehas, one, v. 7. that he took the javeline, and thrust them through ; for which, if he was one of the Judges of Israel, as 'tis not unlikely he was being the son of Eleazar the son of Aaron, then he had a clear commission from Moses for what he did, Numb. 25.5. Moses said to the Judges of Israel, slay you everyone his men, and then the Jus zelotarum among the Jews, which is thought to take its rise from Phinehas, is a great deviation from the pattern. The like sharp proceeding, upon express warrant, we see Exod. 32.27. Slay every man his companion. Secondly, that God saith of him, v. 11. he hath turned my wrath away from the children of Israel, that I consumed them not. Both these are again set down, and joined together, v. 13. he was zealous for his God, and made an atonement for the children of Israel. And the latter of these, that of turning away God's wrath, making the atonement, doth better answer the acception of 〈 in non-Latin alphabet 〉 , than the zeal for God, as that signifies running through Zimri and Cozbi with the javelin. And therefore the best and fullest rendering of the word seems to be, neither he executed judgment, nor he prayed, but (which is the work of prayer ordinarily, but here also of zeal to God in killing the malefactors) made an atonement, appeased, or propitiated God. The Jewish Arab reads 〈 in non-Latin alphabet 〉 , and did what was just and right.
[ k] V. 31. Counted to him ] The phrase 〈 in non-Latin alphabet 〉 and it was accounted to him for righteousness, may here deserve to be briefly noted, that it signifies much more than justification, as in the forinseck sense that is opposite to condemning: for thus it should note no more than acquitting or pardoning him to whom it was here so accounted ; whereas by the story it is evident, that as God was atoned to to the people by this act of his, and not to him, so God thought fit to reward him and his posterity for this, Behold, saith God, Numb. 25.12. I give him my Covenant of peace: And he shall have it and his seed after him, even the Covenant of an everlasting Priesthood, because he was zealous for God — Here his zeal 's being accounted to him for righteousness, is bringing this high reward upon him. The Chaldee therefore renders it 〈 in non-Latin alphabet 〉 it was counted unto him either for righteousness, or for merit, i. e. for a very rewardable act. So 〈 in non-Latin alphabet 〉 in Chaldee signifies both just, and worthy, and meritorious ; not speaking of perfect righteousness, or sinless merit, but such as God in his goodness is pleased to reward: and the LXXII. read 〈 in non-Latin alphabet 〉 , it was reputed to him for righteousness, the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit, yet this as the reward of somewhat performed by his faithful servants, which he looks upon with special favor in the Second Covenant.
[ l] V. 33. Spake unadvisedly ] How Moses 's fault, which was so great as to be punished by God with exclusion from Canaan, is here expressed by these words, 〈 in non-Latin alphabet 〉 he spake or pronounced with his lips, is not easily resolved. The word 〈 in non-Latin alphabet 〉 is used, Lev. 5.4. and there signifies to declare, to pronounce, to speak. Now if it were that he spake with his lips only, but doubted in his heart, when he struck the rock, and said, Shall we fetch you water out of this rock? then this will note his Infidelity; and perhaps the LXXII. may refer to that, reading 〈 in non-Latin alphabet 〉 , he doubted in his lips, i. e. did by his words signify his diffidence. But there is no reason that when in the Hebrew here it is only said, that he spake with his lips, we should thence conclude his hearts disagreeing with his tongue. 'It is therefore most reasonable, that speaking with his lips being in itself indifferent and innocent, should only be concluded ill from the influence that the words precedent seem to have on it, They provoked his spirit, and he spake with his lips, i. e. he spake passionately as one provoked. And then as S. James saith, the wrath of man worketh not the righteousness of God, ch. 1.20. so here we may conclude of Moses; God had appointed him to speak to the rock, and it should bring forth water. And he being exasperated in his spirit, put into a passion by the people, goes and strikes the rock twice, and saith, Hear ye rebels, shall we fetch you water out of this rock? This passion of his was itself a fault, and disturbed him so, that it is not to be believed that he could discharge that duty now incumbent on him from God, in that manner as he ought to do, with that faith and affiance in God, with that care of setting out the power and mercy of God to these provokes; and these two are the crimes charged on him by God, Numb. 20.12. his unbelief, and his not sanctifying God in the sight of the people. This therefore is Moses his crime here, briefly intimated, not largely set down in this verse, that they provoked his spirit, and he spake, i. e. he spake in a provocation, not as a meek and faithful servant of the Lord, that desired to glorify God before the people, ought to have done. And this being here but imperfectly touched, was left to be explicated by the story where the fact was recorded, and from thence, more than by the words, we may conclude this to be the meaning of this verse. The Jewish Arab here, differently from all others, hath it, because they contradicted his prophecy [which] he spake to them in his saying.
THE FIFTH BOOK OF PSALMS.
The Hundred and Seventh PSALM.
The hundred and seventh the first of the last Book of Psalms, is an invitation to all sorts of men to take notice of, and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to, peculiarly from hunger, prison, disease, and danger by Sea. It seems probably to have been written presently after the Captivity, when the Nation had been exercised by siege and famine, by deportation, and imprisonment, and the land had been made desolate, for want of cultivation, yet withal so contrived as to have respect to the deliverance out of Egypt. 'Twas a Psalm of Answering or parts to be sung alternately, having a double burden, or intercalary verse oft recurring.
1. O Give thanks unto the Lord, for he is good, for his mercy endureth forever.
2. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.
3. And gathered them out of the lands, from the East, and from the West, from the North, and from the [ a] South.
4. They wandered in the wilderness, in a solitary [ b] way, They found no city to dwell in,
5. Hungry and thirsty, their soul fainted in them,
6. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses.
7. And he led them forth by the right way, that they might go to a city of habitation.
8. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.
9. For he satisfieth the longing soul, and filleth the hungry soul with goodness.
10. Such as sit in darkness and in the shadow of death, being bound in affliction and iron,
11. Because they rebelled against the words of God, and contemned the counsel of the most high,
12. Therefore he brought down their heart with labor, they fell down, and there was none to help;
13. Then they cried unto the Lord in their trouble, and he saved them out of their distress.
14. He brought them out of darkness and the shadow of death, and brake their bands in sunder.
15. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men,
16. For he hath broken the gates of brass, and cut the bars of iron in sunder.
17. Fools, [ c] because of their transgression, and because of their iniquity, are afflicted.
18. Their soul abhorreth all manner of meat, and they draw near unto the gates of death.
19. Then they cry unto the Lord in their trouble, he saveth them out of their distresses.
20. He sent his word and healed them, and delivered them out of their destructions.
21. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.
22. And let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoicing.
23. They that go down to the sea in ships, and do business in great waters,
24. These see the works of the Lord, and his wonders in the deep.
25. For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof:
26. They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble:
27. [ d] They reel to and fro, they stagger like a drunken man, and are at their wits end.
28. Then they cry unto the Lord in their trouble, and he bringeth them out of their distress.
29. He [ e] maketh the storms a calm, so that the waves thereof are still.
30. Then are they glad, because they be quiet, so he bringeth them unto their desired haven.
31. O that men would praise the Lord for his goodness, and for his wonderful works toward the children of men.
32. Let them exalt him also in the congregation of the [ f] people, and praise him in the assembly of the Elders.
33. He turneth rivers into a wilderness, and the water-springs into dry ground:
34. A fruitful land into barrenness, for the wickedness of them that dwell therein.
35. He turneth the wilderness into a standing water, and dry ground into water-springs:
36. And there he maketh the hungry to dwell, that they may prepare a city for habitation,
37. And sow the fields and plant vineyards which may yield fruits of increase.
38. He blesseth them also so that they are multiplied greatly, and suffereth not their cattle to decrease.
39. Again they are minished, and brought low through oppression, affliction and sorrow.
40. He poureth contempt upon Princes, and causeth them to wander in the wilderness, where there is no way.
41. Yet setteth he the poor on high from affliction, and maketh him families like a flock.
42. The righteous shall see it, and rejoice, and all iniquity shall stop her mouth.
43. Whoso is wise [ g] and will observe these things, even they shall understand the loving kindness of the Lord.
Annotations on Psal. CVII.
[ a] V. 3. The south ] The Hebrew here readeth 〈 in non-Latin alphabet 〉 from the sea, for which the Chaldee reads 〈 in non-Latin alphabet 〉 from the south sea. The word is most frequently taken for the great or mediterranean sea, which is west to Judea, and generally when 〈 in non-Latin alphabet 〉 the sea is put for any of the Cardinal points, it then signifies the West ; and accordingly Gen. 12.8. Bethel 〈 in non-Latin alphabet 〉 is Bethel on the west, 〈 in non-Latin alphabet 〉 on the west, saith the Targum, and Exod. 10.19. 〈 in non-Latin alphabet 〉 a wind of the sea, we duly render it a west wind. But 'tis elsewhere taken for the Red sea, Psal. 114.3. and 72.8. which is on the south of Judea, and so in respect to that, the sea here signifies the south sea, as both the enumeration of the other three, East, West, and North, demonstrates, and the consideration of the matter in hand, the quarters whither they were dispersed, or carried captive, East, West, and North, and Egypt, whither they shall go in ships, Deut. 28.68. by the way that they came, i. e. by the Red sea.
[ b] V. 4. Solitary way ] The Hebrew here may best be rendered, they wandered 〈 in non-Latin alphabet 〉 in the desolate wilderness, or, as the Syriac, 〈 in non-Latin alphabet 〉 in the desert Assimon, (for the word is used appellatively) the Jewish Arab accordingly, 〈 in non-Latin alphabet 〉 in the way of Alsamawa, (transposing the words) as likewise Psal. 68.8. and 78.40. and 107.14. And so Saadias in his version of the Law, Num. 21.21. and 23.28. and Deut. 32.10. useth the same word, as also Abu Walid in the root 〈 in non-Latin alphabet 〉 , and the Jewish Translators of the Historical books 1 Sam. 23.24. Then follows, 〈 in non-Latin alphabet 〉 they found not the way to an inhabited city. Thus the Chaldee may be rendered also, 〈 in non-Latin alphabet 〉 the way to the city, and not 〈 in non-Latin alphabet 〉 in a desolate way, as their Latin render it. Thus 'tis evident the LXXII. read, 〈 in non-Latin alphabet 〉 they found not the way of an habitable city, and so the Syriac, and Latin, and Arabic. And so the sense very well bears, their passage through the wilderness being not a journeying, such as when men pass on in a road to some inhabited place, and though at the present they be in the wilderness, yet if they have provision for a while, they will soon and safely come to their journeys end; but a wandering up and down from all path and road, and so in an endless maze of desolation. In opposition to which we have v. 7. He led them by the right way, that they might go to a city of habitation, or habitable city ; the going to which there corresponds with the way to it here.
[ c] V. 17. Fools ] For 〈 in non-Latin alphabet 〉 fools, which the Chaldee retains, and renders 〈 in non-Latin alphabet 〉 fools, the LXXII. seems to have read some other word, 〈 in non-Latin alphabet 〉 , or the like, for they render it 〈 in non-Latin alphabet 〉 he helped them ; and so the Syriac, 〈 in non-Latin alphabet 〉 he helped them, and the Latin, and Arabic, and Ethiopic. But there is no reason to misdoubt our Hebrew reading, which the Chaldee hath adhered to. In the next place 〈 in non-Latin alphabet 〉 , which we render because, literally signifies, as the LXXII. render it, 〈 in non-Latin alphabet 〉 from, or because of the way of their wickedness, as elsewhere the way of wickedness signifies their sinful course, or actions. And the word 〈 in non-Latin alphabet 〉 way seems designedly to allude to the same word set twice before, v. 4. they wandered in a solitary way, or as the LXXII. and all other Interpreters have it, 〈 in non-Latin alphabet 〉 they found not the way to an inhabited city, (see note b.) and v. 7. He (God) led them by the right way. The like correspondence is observable in other parts of the Psalm, as between v. 4. they found no city, and v. 7. to go to a city, and v. 36. a city for habitation ; between sit in darkness, v. 40. and he brought them out of darkness, 14. between bound in affliction and iron, v. 10. and he cut the bar • s of iron, v. 16. between the longing soul, v. 9. and their soul abhorring, &c. v. 18. between gathering from the sea, v. 3. (see note a.) and going down into the sea, v. 23.
[ d] V. 27. They reel ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 circumgyratus est, being whirled or turned round, may here fitly be applied to the tossing of the ship in the tempest, and so of the passengers that are in it, to signify their uncertain and dangerous state, sometimes whirled round, sometimes tottering and ready to overturn, which is here called staggering, &c. But it may also be understood of the men, and not of the ship, and so signify (by the metonymy of the Cause for the Effect) they were giddy, which is the natural effect of such turning. The Chaldee read 〈 in non-Latin alphabet 〉 trembled, and the Syryack 〈 in non-Latin alphabet 〉 to the same sense, were moved, or trembled, and so the LXXII. 〈 in non-Latin alphabet 〉 were troubled ; all joining to denote the effect of this their danger on the men, their fear, perturbation, astonishment, giddiness, (not knowing which way to turn in this condition) and not only the danger itself, which had been poetically expressed, v. 26. The Jewish Arab reads 〈 in non-Latin alphabet 〉 and they go up and down ; so Abu Walid, they go and pass up and down, hither and thither, as a drunken man: and he compares the word in this notion to the same root in the Arabic, where it signifies coming or going. And then the word will not be fitly appliable to the ship, or any inanimate thing, in his judgment.
[ e] V. 29. Maketh the storms calm ] The Hebrew, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 stetit, stabilis est, cannot be better rendered here than by quieted, or stilled, because of the 〈 in non-Latin alphabet 〉 that follows, which must literally be rendered into a silence, or calm. The LXXII. read 〈 in non-Latin alphabet 〉 , he commanded the tempest, and it stood, or was stilled into a calm, taking in somewhat of the notion of 〈 in non-Latin alphabet 〉 to command or decree ; but the Syriac 〈 in non-Latin alphabet 〉 he dismissed, or quieted it ; the Jewish Arab 〈 in non-Latin alphabet 〉 , he maketh to stand in the place of a tempest a calm, using 〈 in non-Latin alphabet 〉 a word taken up from the Greek 〈 in non-Latin alphabet 〉 , by those that live near the sea, as he notes.
[ f] V. 32. People] 〈 in non-Latin alphabet 〉 the people is here evidently opposed to 〈 in non-Latin alphabet 〉 Elders, and both signify the whole assembly or congregation. For among the Jews, the Doctors, Rulers of the Synagogue and Elders, had a distinct apartment from the people, and the service being much in Antiphona or response, part was spoken by them that officiated in the seat of the Elders, and the rest by the multitude of common men, the 〈 in non-Latin alphabet 〉 that answered Amen at least, at their giving of thanks.
[ g] V. 43. Who is wise, and will ] The Hebrew here is by way of interrogation 〈 in non-Latin alphabet 〉 who is wise? so the Chaldee, 〈 in non-Latin alphabet 〉 who is wise? and the LXXII. 〈 in non-Latin alphabet 〉 ; And then 〈 in non-Latin alphabet 〉 must be rendered not, and, but, he shall keep, lay up, observe ; the ו in this scheme of speaking being either an expletive redundant, or of such significancy as will be best expressed by also, thus, who is wise? he that is so, if he be but wise for the world, wise in this generation, will add to his former notions of human wisdom this consideration of these providences of God, in the foregoing Psalm. The Syriac have best rendered this according to sense, 〈 in non-Latin alphabet 〉 , he that is wise will observe these things. And then follows 〈 in non-Latin alphabet 〉 and they shall understand, in the plural, some copies of the LXXII. read 〈 in non-Latin alphabet 〉 , he, in the singular; and from thence the Syriac hath 〈 in non-Latin alphabet 〉 , and the Vulgar intelliget ; which if the right reading, must apply it to the who is wise? and interpret both parts of the pious, truly wise man. But as the Hebrew and Chaldee read this second clause in the plural, so do the most emendate copies of the LXXII. 〈 in non-Latin alphabet 〉 , they — And then it will not be amiss to remember one part of the Scripture-style frequently exemplified (see note on Ma • . 7.6.) called 〈 in non-Latin alphabet 〉 , reverting or going back, when, two things being said, the discourse enlarged upon both speaks first of the latter, and then last of the former of them. This is taken notice of by the Jews as an idiom of their language. Ibn Ezra on Psal. 43. faith, 〈 in non-Latin alphabet 〉 He speaks of the ear before he does of the eye, because in the seventh verse he spake last of the ear, and according to custom therefore begins with it. Thus it may well be here: the concernments both of the righteous and the wicked in the matter of this Psalm being mentioned v. 42. The righteous shall rejoice, and iniquity shall stop her mouth ; the latter of these is probably returned to first, who is wise? wise in any the lowest degree, he shall observe, or lay up, ponder, consider these things ; either learn by God's judgments on other men, or else being awaked by his own smart, and having nothing to object against the justice of his sufferings, he will think fit, if he be not a most insensate fool, to reform, and so benefit by them, and prevent the yet future evils, which will certainly attend these, if he repent not. And then the discourse reverts to the former part, the subject of which was the righteous, in the plural, 〈 in non-Latin alphabet 〉 , v. 42. and concludes of them what is most obvious, and they shall understand 〈 in non-Latin alphabet 〉 the mercies or graciousnesses or bounties of the Lord ; those so oft mentioned in the former part of the Psalm, Praise the Lord for 〈 in non-Latin alphabet 〉 his goodness, and here by way of recapitulation Emphatically referred to, the righteous shall observe these wonders, and experimentally know this his goodness. It is true, the wise in Scripture-style doth most frequently signify the Godly; and 'tis no news to pass from the singular to the plural number, without varying the subject, when the context shows this to be necessary; and where it is not necessary, 'tis yet possible. But it is as certain, that wisdom is sometimes to be taken in a greater width, for human wisdom, understanding, considering, to which wicked men are frequently called (O consider this ye that forget God, and many the like:) Secondly, that iniquity (as that signifieth all wicked men) is spoken of v. 42. as well as the righteous: Thirdly, that not only the Hebrew letter, but the Paraphrase of the Chaldee (as the LXXII. also) varies the number; which if it do not without cause, then there is a place here for the ordinary figure of 〈 in non-Latin alphabet 〉 , and then the wise will be the wicked man, that is not utterly a fool to his worldly interests. But this only as a conjecture. The Jewish Arab reads, And he that is wise let him observe these sayings, that he may understand the bounty of the Lord, the goodness, as that is taken for the same with bounty.
The Hundred and Eighth PSALM.
A Song or Psalm of David.
1. O God, my heart is fixed; I will sing and give praise, even with my glory.
2. Awake Psaltery and Harp; I myself will awake early.
3. I will praise thee, O Lord▪ among the people, and I will sing praises to thee among the nations.
4. For thy mercy is great [ a] above the heavens, and thy truth reacheth unto the clouds.
5. Be thou exalted, O God, above the heavens, and thy glory above all the earth.
6. That thy beloved may be delivered, save with thy right hand and answer me.
7. God hath spoken in his holiness, I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
8. Gilead is mine, Manasseh is mine: Ephraim also is the strength of my head, Judah is my lawgiver.
9. Moab is my washpot, over Edom will I