Works Volume 4

Annotations on Psal. XI.

[ a] V. 1. Your mountain ] where the Hebrew now reads 〈 in non-Latin alphabet 〉 to your mountain a Sparrow, all the ancient interpreters uniformly read, to the mountain as a Sparrow: 〈 in non-Latin alphabet 〉 say the Chaldee, 〈 in non-Latin alphabet 〉 , and so the rest, and so the sense exacts, and so it is possible the reading anciently was, without the 〈 in non-Latin alphabet 〉 to the mountain as a Sparrow, as Psal. 102.7. we have 〈 in non-Latin alphabet 〉 as a Sparrow upon the house top. However, if it be, fly Sparrow to your Mountain, the sense will be the same, as a Sparrow to the Mountains (your ] being redundant in sense ) so the Jewish-Arab, to some of the mountains.

[ b] V. 3. If the foundations ] It is not certain, what 〈 in non-Latin alphabet 〉 signifies here. The word is once more found, Isa. 19.10. where we read purposes, and in the margin, foundations, and by some learned men 'tis rendered nets, by others, more agreeably to the context, dams, or pool-heads. The Radix 〈 in non-Latin alphabet 〉 posuit, denotes promiscuously to make or prepare, or raise, whether a damme, a work, a fortress, and rampart of any kind, or a family, or an Army, &c. From the first of these (wherein 'tis used, Isa. 26.1. God saith 〈 in non-Latin alphabet 〉 he will found or cast up Salvation for walls and bull-warks ) the noun may here signify a refuge or place of strength, such as were, ordinarily built on hills, which were mentioned v. 1. from the second is Seth’s name, Gen. 4. because, saith Eve, God 〈 in non-Latin alphabet 〉 hath prepared me another seed for Abel; hath given me, saith the Chaldee; 〈 in non-Latin alphabet 〉 , raised up, say the LXXII. In the third sense 'tis used Psal. 3.6. for laying siege, incamping, raising an army, 〈 in non-Latin alphabet 〉 assembling, saith the Chaldee, in a military manner: so Isa. 22.7. 〈 in non-Latin alphabet 〉 shall set themselves in array. And it is most probable that here in, a discourse of enemies and hostility, it should be used either in that first or in this third sense, either for fortresses or strong holds, or else for other forces and preparations military. It is thought also capable of another notion, for laws, the foundations of Government, and the defences, or bulwarks of every man's right, which, by another word 〈 in non-Latin alphabet 〉 , are so styled, Psal. 82.5. speaking of Judicature perverted, All the foundations of the earth are out of course. But the context here speaking of David and his enemies, and using another word, doth not so well allow of this. To that of fortresses the story agrees not, for David had none such. To the latter of forces or preparations military the LXXII. (and the other interpreters following them) best agree, 〈 in non-Latin alphabet 〉 , they have destroyed what thou hast prepared ; and the Syriac yet more fully 〈 in non-Latin alphabet 〉 what thou hast prepared, they have dissipated. The Latin not so fully, yet to the same sense, qua perfecisti destruxerunt, they have destroyed what thou hast done, i. e. (the preter for the future ) they will soon scatter and dissipate all thy preparations ; and when they have done so, 〈 in non-Latin alphabet 〉 what hath the righteous done? i. e. what can or will he do? His righteousness will stand him in little stead. And thus it is fitly a part of the speech of the distrustful friends of David, that discouraged him, and bid him fly to the hills, places of strength or safety, v. 1. (and it may be farther observed, that in Scripture style we frequently read of the foundations of the mountains, or hills, Deut. 32.22. Psal. 18.7.) and so still insist here, telling him that the enemy will destroy all his forces, and then a righteous man or cause, without any other defense, will soon be taken, and ruined. And therefore this is most probably the meaning of it.

V. 5. Soul hateth ] The different significations of the particle ו have made this verse capable of several interpretations. For if as a Copulative it be rendered [ And ] then the first part of the verse runs thus, The Lord trieth the righteous, 〈 in non-Latin alphabet 〉 and the wicked, i. e. examines the actions and thoughts of both: and this seems most probable, as best connecting with V. 4. his eye-lids try the children of men, i. e. all men in the latitude, righteous and wicked, good and bad. And then, as a consequent of that, it fitly follows, And he that loveth violence hateth his own soul, i. e. doth instead of oppressing others, mischief himself ; he is sure to have the worst of it; when God comes to examine it, his unjust dealing will be the greatest cruelty to his own soul: and for this the ו before 〈 in non-Latin alphabet 〉 he that loveth violence ] may be indifferently rendered, [ and ] or [ but ] but most fitly [ and. ] This sense the LXXII. have embraced 〈 in non-Latin alphabet 〉 , but he that loveth iniquity hateth his own soul ; and from them the Latin, qui autem diligit iniquitatem, odit animam suam ; and so the Arabic and Ethiopic: and there is only this prejudice against it, that 〈 in non-Latin alphabet 〉 is in the feminine, and so more fitly agrees with 〈 in non-Latin alphabet 〉 his soul in the nominative case. On the other side then, if ו in the first place signify [ but ] then it will disjoin 〈 in non-Latin alphabet 〉 the wicked, from the former part of the verse, and make it begin the latter part; and then our ordinary rendering of it, which is favored by the Chaldee, will be most commodious, so as to make an opposition betwixt the fate of the righteous on one side, and the wicked and violent on the other; that God trieth the one, and then trying must signify either permitting to be tempted and afflicted for a while, or else (as 〈 in non-Latin alphabet 〉 , to try sometimes signifies) approving the former, and abhorreth and detesteth, and so will severely punish the latter. And the only exception against this understanding of it is, that 〈 in non-Latin alphabet 〉 trieth, is in the 4 ^th verse used in another sense, for a judicial examination of men's actions, such as is common to the sons of men indefinitely, i. e. to all sorts of them, good and bad, and not peculiar to the righteous ; as in the notion either of tempting for a while, or of approving, it must be. In this uncertainty I thought it best, that the Paraphrase should not be confined to one, but enlarged so as to take in both of them.

[ d] V. 6. Fire, brimstone ] This verse is best divided, by making the pause after 〈 in non-Latin alphabet 〉 snares, thus, Upon the wicked he shall rain snares ; putting all that follows [ fire and brimstone, and wind of tempests or tempestuous winds ] into one also, of all which together it is affirmed, that they are the portion of his Cup. And thus the LXXII. read it, 〈 in non-Latin alphabet 〉 , and so the Syriac and Latin ; and thus there is no ellipsis to be supplied, but only of the verb, are, or shall be, thus, Fire and brimstone and a tempestuous wind shall be the portion of their Cup: which last phrase [portion of Cup ] is proverbial in Scripture. God's gifts and dispensations, good and bad, are ordinarily expressed by a Cup poured out, and given men to drink ; thus 'tis very frequently in Scripture. And even the Heathen had the same expression of their God's ; 〈 in non-Latin alphabet 〉 — in Homer, there be two Cups of the God's, one of good things, another of bad. And then 〈 in non-Latin alphabet 〉 portion from 〈 in non-Latin alphabet 〉 numeravit, to tell out, signifies either a payment, or that which is destined to any, as his 〈 in non-Latin alphabet 〉 , or portion, in a division.

Annotations on Psalm XII.

[ a] V. 5. Puffeth ] Of 〈 in non-Latin alphabet 〉 it is questioned, whether it be the right reading, or no; for all the ancient interpreters read it in the first person▪ 〈 in non-Latin alphabet 〉 , say the LXXII. fiducialiter agam saith the Latin, and I will testify saith the Chaldee, and 〈 in non-Latin alphabet 〉 I will work salvation openly say the Syriac. And so all these suppose it to be 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 ) I will —as in the antecedents, the Lord saith, 〈 in non-Latin alphabet 〉 I will rise, and 〈 in non-Latin alphabet 〉 I will set ; whereas our English Translation, that read and render it in the third person, do 1. suppose a very unusual ellipsis, to be supplied with no less than three words [ from him that ] and 2. apply the following [ 〈 in non-Latin alphabet 〉 been • ] in the singular to [ the poor and needy ] both which are in the plural [ 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ] and so cannot accord with it. If we shall take it in the first person, then for the nature of the word, it is acknowledged, that 〈 in non-Latin alphabet 〉 signify • two things: 1. fl • vit, sufflavit, to blow, and puff, and so to scorn or despise ; and 2. by a metaphor, to speak boldly, freely, confidently, (as sometimes also 'tis simply to speak. ) This latter notion some of the ancient interpreters follow: 〈 in non-Latin alphabet 〉 , say the LXXII. and fiducialiter agam in eo, the Latin, I will speak or deal boldly with him ; and the Chaldee with some change, I will testify evil against the wicked: the Syriac (as was said) and Arabic express it by addition only of [ palam openly ] to the precedent phrase [ I will work salvation openly. ] In either of these renderings the sense will not be amiss; either I will speak freely to him (i. e. to the unjust Atheistical oppressor, mentioned in the former part of the Psalm ) or, I will puff at him. If the former should be it, then speaking freely to him, must signify rebuking of him, and that as an act of God's vindicative justice, which he now promises to execute upon the oppressor, when at the same time he will redeem the oppressed: if the latter, then puffing at him is contemning or scorning his proud language foregoing. And with either of these accord the consequents, The words of the Lord are pure words —i. e. his promises of deliverance to the poor, by rebuking, or contemning the oppressor, are very faithful, such as he will undoubtedly perform. Thus much on supposition, that the word were 〈 in non-Latin alphabet 〉 in the first person. But if we leave this conjecture, and retain 〈 in non-Latin alphabet 〉 in the third person, and render it, he shall rebuke him, or in the first notion, he shall puff at him (as 'twas Psal. 10.5.) i. e. scorn, or contemn him, then still this will return to the same, if it be so understood as to belong to God ; and so it may, if it be in construction connected with 〈 in non-Latin alphabet 〉 , the Lord will say ] thus, The Lord will say, I will arise, and set them in safety; he will puff at him, contemn, and scorn, or rebuke him. But, it may also be in the third person, and yet not be referred to the Lord, but perhaps to the immediate antecedent 〈 in non-Latin alphabet 〉 salvation or deliverance, thus 〈 in non-Latin alphabet 〉 I will set him in safety, or give, or work Salvation, 〈 in non-Latin alphabet 〉 It shall speak, or speak aloud to him (so as Hab. 2.3. 〈 in non-Latin alphabet 〉 it shall speak at the end ) i. e. shall give him the effect, and show him the accomplishment of my promise. This perhaps the ancient interpreters saw, (but only thought it more perspicuous and intelligible, to render it not literally in the third, but by way of Paraphrase, in the first person) especially the Syriac, whose rendering [ I will work Salvation openly ] comes perfectly home to it. And to this fitly connects, v. 6. The words of the Lord, &c.

[ b] V. 7. Shalt keep them. ] 'It is not ordinarily observed to what the 〈 in non-Latin alphabet 〉 in 〈 in non-Latin alphabet 〉 refers. That 'tis a connotation of the whether persons, or things in the plural, that God will keep, there is no doubt; and 'tis ordinarily applied to the persons. The Chaldee renders it 〈 in non-Latin alphabet 〉 the just ; the LXXII. 〈 in non-Latin alphabet 〉 , us, and so the Latin, and Arabic, and Ethiopic; the Syriac 〈 in non-Latin alphabet 〉 them, and so our English, them, both there, and in the next words, where yet it is 〈 in non-Latin alphabet 〉 thou shalt keep him, in the singular. But that which removes all difficulty, is to understand the [ them ] of the words of the Lord, in the praecedent verse, so as 〈 in non-Latin alphabet 〉 to keep, is to observe and perform, whether statutes, or promises, as ordinarily 'tis used. And then the [ him ] following, will certainly be the godly, or just man, to whom those words or promises are made. And this may be resolved on to be the meaning of the verse, Thou, O Lord, shalt keep, or perform those words, thou shalt perserve the just man from — The Jewish Arabic translator takes a great liberty here, rendering 〈 in non-Latin alphabet 〉 in the latter place, as in the first person plural, and thus expresses the whole verse; 0 Lord, as thou hast promised to keep them, so keep us from a generation that is thus conditioned.

[ c] V. 8. Vilest men. ] The meaning of this last parcel of the Psalm is very obscure. The LXXII. render it, 〈 in non-Latin alphabet 〉 , according to thy height thou hast highly or greatly regarded the sons of men ; and from thence the Latin verbatim, save that they have turned 〈 in non-Latin alphabet 〉 , thou hast regarded, into multiplicasti, thou hast multiplied. Of this rendering of the LXXII. I suppose this account may be given; 1. that the transcribers mistake 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and that we are to read it 〈 in non-Latin alphabet 〉 , according to the height or degree, wherewith then hast taken care for the sons of men, or according to the height of the care which thou hast taken — 2. that the LXXII. for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 with the change of ד for ן, and • for ו. This word we find Psal. 30.1. where we rightly render it [ thou hast lifted up ] but the LXXII. have 〈 in non-Latin alphabet 〉 , thou hast taken up, or taken care of, in the sense of 〈 in non-Latin alphabet 〉 , to take special care of. And then their meaning is plain, [ according to the height wherewith thou hast taken care of the sons of Men. ] But then still this is nothing to the reading 〈 in non-Latin alphabet 〉 which now we have. In the next place then, the Chaldee paraphrase renders it, as a blood-sucker which sucks the blood of the sons of Men, for 〈 in non-Latin alphabet 〉 , reading 〈 in non-Latin alphabet 〉 , as a worm, from a third notion of 〈 in non-Latin alphabet 〉 for vermibus scatet, and understanding by 〈 in non-Latin alphabet 〉 either the vilest parts of the body, to which those blood-suckers are fastened, to suck out the corruptest blood, (as the Syriac renders it obscanities ) or possibly taking the word in that notions of 〈 in non-Latin alphabet 〉 , wherein it signifies absorbere, deglutire, as here Abu-Walid and others interpret it for devouring of men. Passing by all these, as remote from the meaning of the place, the plain sense of it will be best gathered, by observing the importance of 〈 in non-Latin alphabet 〉 vilitates, literally bas • • sses ; but that to be explained by the adjunct, sons of men, so as to signify the vilest persons ; probably not those which are really such, but in the esteem, and repute of men; 〈 in non-Latin alphabet 〉 , 1 Cor. vi. 4. those that are despised and mad • nothing of among them. Such was David, to whom particularly R. Salomo applies it, who was exalted from a very low and mean condition. And then, whether we read 〈 in non-Latin alphabet 〉 secundum, or juxta exaltationem, or with a light change 〈 in non-Latin alphabet 〉 in enaltando, the sense will be clear, The wicked walk about, or on every side (as those that would view a thing thoroughly do use to do, go round about, to view it in every appearance of it) at the exalting of the vilest of the Sons of Men, i. e. when those that are most vilified by them, are by God exalted, and set above them. Thus some Greek Copies render it, 〈 in non-Latin alphabet 〉 , when the mean or vile of the sons of Men are exalted. So that now the only question is, what is meant by the wicked walking round about: and that, I suppose, will best be answered, that by this expression is set out their seeing evidently, and being witnesses of it, and observing withal, and wondering, and perhaps grieving at it, as that which they did not fear, or look for, and now that they see it, find themselves pitifully defeated; and thus it best agrees with the context, Thou shalt keep, O Lord, &c. from this generation forever, v. 7. i. e. thou shalt preserve these good men that are thus despised, from their proudest enemies, that thus vilify them, and then follows, The wicked walk on every side—they see, and observe, and wonder at it, but cannot help it. But if indeed 〈 in non-Latin alphabet 〉 should signify those that are really base and vile, then the meaning must be, when vile and base persons are exalted, then wicked and injurious men bear all the sway, swarm everywhere. And this also hath some affinity with the former part of the Psalm, v. 1, 2, 3. but doth not so properly connect with the immediate antecedents.

Annotations on Psal. XIII.

[ a] V. 3. Lighten mine eyes ] what is the meaning of this phrase, 〈 in non-Latin alphabet 〉 lighten mine eyes ] may perhaps be best judged by Jonathan's speech, 1 Sam. 14.27. who being very hungry and ready to faint, dipt his rod in an honey-comb, and eat of it, and the Text saith, his eyes were enlightened, i. e. he was refreshed by it. Dimness of sight is a frequent effect of long fasting, and then eating is the proper means of repairing that decay; and so this effect is by metonymy set to signify that refection, which causeth thi • . See, saith Jonathan, v. 29. how mine eyes 〈 in non-Latin alphabet 〉 have been enlightened, because I tasted a little of this honey, i. e. how I have received refreshment by eating this. There indeed the LXXII. render 〈 in non-Latin alphabet 〉 , mine eyes have seen, either reading 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to see, or more probably, thus to express the meaning more perspicuously; for his eyes seeing ] was an evidence of their being enlightened, and his being thus refreshed from his hunger: and so before, v. 27. 〈 in non-Latin alphabet 〉 , say they, his eyes received sight, or saw clearly. This was literally applicable to David when he came to Nob, 1 Sam. 1. for then being threatened by Saul, aut • rised by Jonathan to fly, he was so distrest by 〈◊〉 , that ne was fain to eat the Shewbread. And so again in the time of Absalom 's rebellion. David and his Forces were hungry, and weary, and thirsty in the wilderness, 2 Sam. 17.29. had not Shobi, and Machir, and Barzillai refreshed, and so enlightened their eyes, v. 27, 28. But it may also by an easy Metaphor be applied to the political state. When in any time of affliction, expressed frequently by darkness, and gloominess, the person is relieved or refreshed, his eyes are said to be enlightened, in proporcion to that refreshment, that hungry fainting persons receive by meat. So Ezra 9.8. the restitution after captivity, giving them a little reviving in their bondage, is styled, God's lightening their eyes. And so it is in this place, in the midst of that sadness that now lay on David, parallel to a fainting fit of hunger in the body, or to captivity in a state, which if it were not speedily relieved, would end in death quickly: See more of this Psalm 19. note e.

[ b] V. 6. Dealt bountifully ] 〈 in non-Latin alphabet 〉 signifies to retribute, whether good or ill, or simply to do either; and which it is, the context must direct. Here all interpreters agree of the good sense. The Chaldee add 〈 in non-Latin alphabet 〉 good ; the XXII. read 〈 in non-Latin alphabet 〉 , and the Latin, bona tribuit, given me good things, and so the Arabic and Ethiopic ; the Syriac, 〈 in non-Latin alphabet 〉 hath delivered me, and so we find it, Psal. 116.7.119.17. and in many other places, and 'tis indifferently used either with 〈 in non-Latin alphabet 〉 on, or 〈 in non-Latin alphabet 〉 to, after it; and so 'tis best rendered here, hath dealt well with me.

Annotation on Psal. XIV.

[ a] V. 3. Gone aside ] The word 〈 in non-Latin alphabet 〉 is not vulgarly understood. That 〈 in non-Latin alphabet 〉 signifies recessit, declinavit, there is no doubt; And this is commonly applied to a way or path, declining from the right way, or going in a wrong. But that seems not to be the notion of it here, but another, taken from wine, when it grows dead, or sour ; thus Hos. 4.18. 〈 in non-Latin alphabet 〉 their drink is gone aside, or grown sour ; and accordingly wine that is thus dead, is in Greek called 〈 in non-Latin alphabet 〉 , wine that is gone out of itself, and by Cicero, vinum fugiens, wine that is fled. And that this is the notion that belongs to this place may be judged by that which next follows; 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be rotten, or putrefied, and that properly belongs to flesh, which is corrupted and stinks, and so the proportion is well kept between d • ink and meat, the one growing dead or sour, as the other putrifies and stinks, and then is good for nothing, but is thrown away: in which respect the LXXII. have fitly interpreted the latter by 〈 in non-Latin alphabet 〉 , are become unprofitable, or nothing worth. In this notion it is fitly applied to any kind of defection or Apostasy from any piece of known duty, as here of allegiance to their Prince set over them by God.

[ a] V. 5. In great fear ] That fear is oft taken for the object of fear, dangers or threats is an ordinary observation. 〈 in non-Latin alphabet 〉 , fear, i. e. danger, threatened by the tyrant, in Alex. Aphrodis: So when Menander saith of a fair-tongued woman, that she is 〈 in non-Latin alphabet 〉 , an exceeding fear, i. e. danger. Of this see Annot. on Luk. 1.9. This is most visible, 1 Pet. 3.14. 〈 in non-Latin alphabet 〉 , fear not their fear, i. e. whatsoever, evil persecuting enemies can threaten to bring upon you▪ And this seems to give us the best understanding of this phrase, 〈 in non-Latin alphabet 〉 there they feared a fear, i. e. they apprehended some danger, and by that were hurried into this defection from their lawful Sovereign in the former part of the Psalm. The Psalm seems to have been indicted upon the defection of Israel from David to Absalom: It was begun by the young Mans depraving his Fathers Government, and flattering the people with an expectation of great reformations from him; but when by these insinuations he had gained the hearts of a great part of the people, and was now proclaimed King in Hebron, then many others, for fear of this his growing power, came in, and joined with him: and that was the cause of the Universality of the defection of the Tribes of Israel; they that were not corrupted by his flattery, were yet by fear brought over to him, and where ever he moved, all were so far wrought on by this fear, and debauched from their duty, that in fine, the Story taketh not notice or any that made opposition against, or refused to join with him. And so this shows us the fitness of the connection of this passage with the former verses. David complains of Israel, that they were universally guilty of this defection, v. 3. none adhered to that duty of Allegiance that they ought, those that were in the Conspiracy, devoured and destroyed every day the subjects of David, whom he calls his People, v. 4. and by this means carried all before them: The reason was, they feared a fear, or a danger, fear possessed them, and inclined them to a general compliance with Absalom 's party: and so that is the most probable perspicuous meaning of the place. Now as this Psalm, besides the literal Historical, had also a Mystical, Prophetical sense, and as such, is signally referred to by the Apostle, Rom. 3. as a testimony (prophetical) of the universality of the defection of the Jews from God in that Age: The Scribes and Pharisees conspired against him, and by fear gained the People to the like compliance; they that did believe, durst not profess it, for fear of them; his Friends kept their kindness to him secret, but the Persecutors did oppose him openly, and so the voices of the People were brought to join with the Rulers, to require him to be Crucified. In the Apostles times it was thus also: The fear of the Persecution from the Jews kept many from receiving the faith of Christ, many that had received it, from assembling with them; Heb. 10.25, 26, 38. and generally this was the ground of the Gnostic Heresy, or rather Apostasy, the fear of persecutions; and so in the Revelation, c. 21.8. the fearful Gnostics and unbelieving Jews are joined, as in the sin of denying the faith, so in the punishment of it. And so this is the account that is visible to be given of those testimonies, Rom. 3.10. some taken from this Psalm, and the rest which follow, v. 13, 14, 15, 16, 17, 18. out of several other parcels of the Psalms: All which (from that place of the Apostle, in all probability) some Christian Transcribers of the Copies of the LXXII. have here put together, over and above what is to be found either in the Hebrew, Chaldee, or Syriac ; for that the Translators before Christ 's time should here interpose those Additions, it is not imaginable. In this verse also the LXXII. have made an addition to these words [ there they feared a fear ] annexing, 〈 in non-Latin alphabet 〉 , where there was no fear, or danger ; and it is uncertain, whether the Transcribers transferred it by memory from Psal. 53.6. where the same phrase is, with that addition, 〈 in non-Latin alphabet 〉 no fear was ] or whether the LXXII. (after their Paraphrastical manner, frequently observable in them) added these words, either the more to express the nature of the fear, viz. that it was a mere worldly, and so causeless fear, or else to fit the words to connect with what follows, 〈 in non-Latin alphabet 〉 , because, or for God is in the generation of the righteous, thus; The generality of the people was moved with fear to join with Absalom ; but this a Panick, causeless fear: if they had called on God, v. 4. and adhered and relied on him, they had not needed to fear any evil; for God is present among such, to protect them, and to convert all their temporary sufferings to their advantages. But this sense is as fully contained in the Hebrew words without this addition, if only the 〈 in non-Latin alphabet 〉 that follows be rendered not [ for ] but [ but ] which is not an unusual signification of it; Gen. 65.8. it was not you that sent me hither, 〈 in non-Latin alphabet 〉 but God, and if it be so rendrend here, the sense will be perspicuous: There they feared a fear, the generality of them fell off; but God is in the generation of the righteous ; by the help of God I have been sustained, though the generality of my Subjects, through flattering insinuations first, and then through fear, was fallen off from me. Here only it is to be remembered, that the generality (though set in very comprehensive phrases, All gone out of the way, none that doth good, no not one ) is not so to be interpreted, as to belong to all, and every Jew at that time; for it is certain some, though very few in comparison, adhered to David, 2 Sam. 15.17, 18. and went out to fight with Absalom, 2 Sam. 18.1. And so in the Prophetick sense, as it belonged to the times of Christ and his Apostles; when though 'tis said they were all gave out of the way—Rom. 3. yet, as elsewhere appears, a remnant there was, which still adhered to God, believed in Christ, and remained steadfast in his Doctrine▪ See Rev. 7.4. But these phrases must be interpreted so, as general expressions are wont to signify, he so as to admit of some exceptions, or else be applied only to the men of Israel, who universally went after Absalom, 2 Sam. 18.6. whilst David's forces were raised only of his own servants, men of Judah, and the Cherethites, Pelethites, Gittites, which came after him from Gath, 2 Sam. xv.18. and flying from Jerusalem he was relieved by the Ammonites, &c. c. 17.27. and Ittai the Gittite, of Gath a City of the Philistines, subdued by him, was one of his three Chief Commanders, c. 18.2. And so this perspicuously applies the whole Psalm to this particular matter of Absalom 's Rebellion.

Annotations on Psal. XV.

V. 4. To his own hurt ] 〈 in non-Latin alphabet 〉 doth certainly signify to do hurt, from 〈 in non-Latin alphabet 〉 which in Kal signifi •• 〈◊〉 be evil, but in Hiphil, to do evil. To whom this evil it done, is thought fit to be expressed by the Chaldee, he swears, saith the Targum, 〈 in non-Latin alphabet 〉 to the afflicting or hurting himself. But the LXXII. instead of 〈 in non-Latin alphabet 〉 to hurt, seem to have read 〈 in non-Latin alphabet 〉 to his fellow, for they render it 〈 in non-Latin alphabet 〉 to his neighbor ; and so the Syriac and Latin and Ethiopic: which yet, supposing the oath to be a promissory oath, made to some other, (as the context inclines it, the whole Psalm from v. 3. referring to works of justice toward other men) is no considerable change of the sense: for if he do not 〈 in non-Latin alphabet 〉 (as it follows) cassate his oath made to his neighbor, (the word which contains all other men (see Psal. 12.2.) to whom we have any relation, Superiors as well as equals) then is he this just man that is here spoken of. Only the Hebrew reading sets off his justice with some advantage, by mentioning the greatest temptation to breach of oaths and promises to others, viz. when the performance brings mischief on ourselves; for then is the trial of the man's virtue, and not when either he designs to gain, or not to lose anything by it. The particular occasion of David's specifying in this, may, I suppose, deserve here to be considered. The Psalm was most probably pen'd after the quieting the rebellion of Absalom, in relation to his return to the Ark and Tabernacle, from which he had been for some time separated. Now in that rebellion he had taken notice of the fear of worldly sufferings, that had engaged many in that Apostasy, (see Pal. 14.3. note ^b :) and in reference to them, that for fear of men made no conscience of their allegiance to David, their lawful, but persecuted Sovereign, he thus most fitly specifies and sets it down, as a principal part of the character of a truly pious man, that whatsoever his sufferings by that means are likely to be, he makes conscience of performing all oaths that lie upon him, and so in the first place that of Allegiance to his Sovereign, (which that Subjects took in those days, appears by Solomon's words, Eccles. 8.2. Keep the Kings Commandment in regard of the Oath of God ) as that which is most strictly incumbent on him, how dear soever it be likely to cast him. Ibn Ezra and Jarchi have another gloss, that 〈 in non-Latin alphabet 〉 here signifies to afflict the soul, (which the LXXII. render 〈 in non-Latin alphabet 〉 , to hurt the soul, to use it ill ) as that belongs to some vow of self-denial, or paenance, Num. 30.13. But this is not so probable in this place, the antecedents and consequents belonging to acts of Justice and Charity to other men.

Annotations on Psal. XVI.

[ a] Tit. Michtam ] From 〈 in non-Latin alphabet 〉 signare, notare insculpere, to seal, to note, or engrave, is 〈 in non-Latin alphabet 〉 any precious thing; either such, as for securing of it is sealed up, as a 〈 in non-Latin alphabet 〉 , or for preserving it from forgetfulness, is engraven in Marble, &c. Hence it is, that the Targum renders it • here 〈 in non-Latin alphabet 〉 a right Sculpture, ( 〈 in non-Latin alphabet 〉 from the Greek 〈 in non-Latin alphabet 〉 to engrave ) and the LXXII. 〈 in non-Latin alphabet 〉 , an inscription on a Pillar ; not reading it 〈 in non-Latin alphabet 〉 as some conjecture, from 〈 in non-Latin alphabet 〉 scripsit, to write, but 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 insculpsit, to engrave, to denote it a Psalm fit to be engraven for everlasting memory 〈 in non-Latin alphabet 〉 , on an eminent Pillar, saith Apollinarius, to be written in golden letters (as 〈 in non-Latin alphabet 〉 also signifies the finest gold, Psalm 45.9.) and preserved in our hearts forever. And this especially, as containing a signal prophecy of the resurrection of Christ, recited from hence, Acts 2.25, 26, 27. (three verses cited from this Psalm, v. 8, 9, 10.) and again, Acts 13.35. As when Job delivers that notable speech, applied by the ancients generally to the Resurrection (though, as this here, capable of a first interpretation, which was to be verified in his own person, in raising him from his present calamitou • estate,) I know that my Redeemer liveth, and that I shall stand in the la • ter day upon the earth ; —he introduceth it in this form, Oh that they were printed in a Book, that they were graven with an iron pen and lead, (i. e. the Sculpture filled up with lead, that the letters might continue the longer legible) in the rock (or s • nt, or hard stone, marble, or other the most durable matter) forever ; which is just the 〈 in non-Latin alphabet 〉 , the inscribing on a Pillar here, in order to the preservation, and special observation of such speeches, which had their farther completion to be expected in Christ, over and above what belonged to them in relation to the present condition of the speakers.

[ b] V. 2. O my soul ] Where the Hebrew copies read 〈 in non-Latin alphabet 〉 thou hast said, in the feminine, and the Chaldee paraphrase 〈 in non-Latin alphabet 〉 , thou, my soul, hast said, 'tis evident the LXXII. and Syriac, and Latin, and Arabic, and Ethiopic, read 〈 in non-Latin alphabet 〉 in the first person, I have said, for so they render it 〈 in non-Latin alphabet 〉 , Dixi Domino, I have said unto the Lord.

[ c] V. 2. My goodness ] There is difficulty in this phrase 〈 in non-Latin alphabet 〉 The literal rendering is, My goodness in no wise to, or, with thee, which the LXXII. (and so the Latin, Arabic, and Ethiopic ) render paraphrastically, 〈 in non-Latin alphabet 〉 , thou hast no need of my good things. But the Chaldee read 〈 in non-Latin alphabet 〉 my goodness is not given but from thee ; and the Syriac more simply, my good is from thee. In which readings either the negative particle seems to be omitted (for so the Syriac reads it 〈 in non-Latin alphabet 〉 &c. and my good from — without any) or else to be doubled (for so 'tis in the Chaldee, ) and that is all one as if it were omitted, the two negatives or [ non nisi ] being all one with the bare affirmative. In this variety, the safest way of reconciling the interpretations, is, to suppose them on all sides to be rather paraphrastical explications, than literal renderings. The LXXII. by reading, thou hast no need of my good things, whether my good works, or my liberalities, thought to express the sense of [ my goodness not to, or, with thee, ] i. e. tend not to thy avail or advantage, are not prized by thee, and the Chaldee and Syriac, by another phrase, seem to have meant the same thing, My good is all from thee, I am so far from meriting anything of thee by any good works of mine, that indeed those good works are not mine, but thine only, as flowing, and being given to me by thee. And both these together seem to make up the full sense; my goodness, or (as 〈 in non-Latin alphabet 〉 and the Greek 〈 in non-Latin alphabet 〉 critically signifies) my liberality is so far from meriting from thee, or being any considerable return unto thee, that it is thy right, and so a mere mercy received from thee.

[ d] V. 3. But to the Saints ] The difficulties of this third verse may best be removed, by observing the dependence of 〈 in non-Latin alphabet 〉 to the Saints, on what preceded v. 2. That began with 〈 in non-Latin alphabet 〉 I said, or thou (my soul) hast said unto the Lord, with which fairly connects 〈 in non-Latin alphabet 〉 to the Saints ; i. e. I said, or (again) my soul thou hast said to the Saints. What Saints he speaks of, he specifies in the next words, 〈 in non-Latin alphabet 〉 who they, i. e. (by an Hebraism) they who are on the earth. Then regularly follows in construction, 〈 in non-Latin alphabet 〉 and to the excellent, God's chosen people, dignified and advanced by him. To the Saints —and to these I said, 〈 in non-Latin alphabet 〉 all my delight is in them. To the first part of this interpretation the LXXII. accord, 〈 in non-Latin alphabet 〉 , to the Saints that are in the earth ; only they add 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 (which they saw to be a pleon • sine, and unsignificant,) and thereby more distinctly connect it to the foregoing words, thus, I said unto the Lord, my goodness, &c. To the Saints on his earth, or to his Saints on the earth, &c. One speech apportion'd to the Lord, that of an humble reflection on himself, another to the Saints of the Lord, favoring of charity and kindness to them. But for the latter part of the verse, the LXXII seem to have read it otherwise; not 〈 in non-Latin alphabet 〉 and to the excellent, but 〈 in non-Latin alphabet 〉 in Hiphil, he magnified (as the word is used, Isa. 42.21.) for so they read 〈 in non-Latin alphabet 〉 , (applying it to God) he hath magnified all his pleasures (as if it were 〈 in non-Latin alphabet 〉 his, not, my pleasures) in them. But the Chaldee and the Syriac agree to the vulgar reading throughout, and so the sense and context require. The Jewish Arabic translator would have the words of these two verses thus distinguished▪ I said to the Lord, thou art my Lord; not unto you, or from you, said I to the Saints, &c. i. e. my good is not from you, but from the Lord.

[ e] V. 4. Sorrows ] In what notion 〈 in non-Latin alphabet 〉 is to be taken, is uncertain among the ancient interpreters. From the two notions of 〈 in non-Latin alphabet 〉 , one for doluit, to grieve, the other for elaboravit, to labor, or form, or make anything, there are two significations of the Noun: the first for sorrow or pain, and in that sense the LXXII. here take it, rendering it 〈 in non-Latin alphabet 〉 , their weaknesses, and the Latin, infirmitates (in the notion of weakness for sickness or pain) and so the Syriac 〈 in non-Latin alphabet 〉 (and to the same sense the Arabic) their pains. The second for an Idol, or Image, so Hos. 8.4. their silver and gold they have made 〈 in non-Latin alphabet 〉 images; the Chaldee render it 〈 in non-Latin alphabet 〉 the LXXII. 〈 in non-Latin alphabet 〉 , idols. So 2 Sam. 5.21. and Mich. 1.7. And thus the Chaldee understand it here, and render it 〈 in non-Latin alphabet 〉 their Idols. And this is most agreeable to what follows, 〈 in non-Latin alphabet 〉 either let them hasten a contrary way, or after another, (i. e. another God, for which the LXXII. have 〈 in non-Latin alphabet 〉 , either reading 〈 in non-Latin alphabet 〉 afterward, for 〈 in non-Latin alphabet 〉 another, or else meaning by 〈 in non-Latin alphabet 〉 , hastening after these ] following, or worshipping of Idols ) which sure refers to their idol-worship, or in another notion of 〈 in non-Latin alphabet 〉 in Kal to endow, or send gifts, or presents (see Kimchi in Radic. ) for so to endow another ] is, in the prophetic style, to marry the daughter of a strange God, Mal. 2.11. and by that means to be brought to their Idol sacrifices, Num. 25.2. And to give gifts to another] is in like manner to present the false God's, as Ezech. xvi. 18. thou tookest thy broidred garments, and coveredst them, (the idols, v. 17.) thou hast set mine oil and incense before them, my meat also, &c. and so to this fitly connects, their drink-offerings will I not offer ; and so doth also the not taking their names into his lips, viz. as that literally signifies, the avoiding the names of false Deities, and substituting, as the Jews did, words of detestation instead of them; or else not swearing by them, as 〈 in non-Latin alphabet 〉 to take the name signifies to swear by it, in the third Commandment, Exod. 20.7. and Deut. 5.20. and so Psal. 24.4. 〈 in non-Latin alphabet 〉 to take his soul, is to swear by his soul, and Psal. 50.16. and takest my covenant into thy mouth, the Chaldee render it 〈 in non-Latin alphabet 〉 and swearest by my name, and rememberest my covenant. But Abu Walid prefers the notion of 〈 in non-Latin alphabet 〉 for hastening, and so doth Kimchi also in his Comment on this place, though in his roots he reject it.

[ f] V, 5. Cup ] The frequent and proverbial use of the word 〈 in non-Latin alphabet 〉 cup, or pot, among the Hebrews, may here deserve to be taken notice of. It signifies by metaphor anything that befalls any man, good, or bad, So Matt. 20.22. Can ye drink the Cup that I shall drink of, i. e. endure the afflicted condition that expects me? and so c. 26.39. Let this Cup pass from me, i. e. the sorrow that was then approaching. For as those that are of the same family, or at the same table, drink of the same Cup, the wine in the pot, or cup is distributed among them, and everyone hath his part, or portion of it, one the top, another the middle, another the bottom of it; and if there be any bitter mixture in the cup, (as in the myrrhate wine ) then he that drinks the bottom, is said to suck out the dregs of that cup: ] so in the distributions and dispensations of God's providence, every man hath his portion, either sweet or bitter, and this, from this analogy, is called the portion of his cup, that part, which in the distribution comes to him; 〈 in non-Latin alphabet 〉 , saith Apollinarius, the lot, or part, or portion of his cup. So Psal. 11.6. See note d. And thus it is most fitly joined with 〈 in non-Latin alphabet 〉 portion of mine inheritance, or division, (from 〈 in non-Latin alphabet 〉 divisit ) i. e. of any possession or land, divided among many, distributed in like manner, as the cup among the guests, everyone his portion. And thus doth David (raised by God to be the King of the Jews, that people to whom God had in a special manner revealed himself, and by whom he was worshipped) very fitly say, that God in opposition to the many false heathen gods, was the portion of his division, worshipped by that people over whom he was King. As for 〈 in non-Latin alphabet 〉 ] that follows in the end of the verse, it is best rendered, thou holdest my lot, ] meaning thereby thou givest me mine inheritance, the portion of worldly wealth and greatness, that I have, comes all from thee. For the old way of sortition was by staves, or rods, as appears by the choice of the tribe of Levi to the service of the altar, Numb. 17.2. Take of everyone of them a rod, &c. and write his name upon the rod, and Aaron's name upon the rod of Levi, v. 3. and the man's rod whom I shall choose, shall blossom, v. 5. and Aaron's rod blossoming, Levi was chosen. And by this means 'tis said, that the Land of Canaan was divided, Josh. 18. The several shares or portions, and also the names of the several tribes being written on staves or rods, Eleazar the Priest having put on the Urim and Thummim, took up in one hand a rod of shares, in the other a rod of tribes, and thereby assigned to all their portions. So that for God to hold in his hand the lot, is, in reference to that custom, to give, or assign a portion to him whose lot it is. See Schindlers Pentagl. p. 342. B. And to this critically agrees the word 〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉 to hold, or take into the hand. And by this of sortition by rods I suppose may be explained that of Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous, (the word 〈 in non-Latin alphabet 〉 here) i. e. the wicked shall not continue to prosper in this world; that portion which is promised and assigned good men, felicity in this world, (though with a mixture of persecutions, yet godliness hath the promise of this life,) shall not be lasting or durable to the wicked, lest the righteous be thereby tempted to do as they do, to put their hand unto wickedness, as there it follows.

[ h] V. 6. Lines ] From 〈 in non-Latin alphabet 〉 to bind is 〈 in non-Latin alphabet 〉 a cord. With cords they used to measure their grounds in surveighs, Amos 7.17. thy land shall be divided 〈 in non-Latin alphabet 〉 by cord, and Zach. 2.5. in his hand was 〈 in non-Latin alphabet 〉 a cord of measure, or measuring cord ; so 2 Sam. 8.2. And from hence, by metonymy, it comes frequently to signify any space or portion of land, that belongs to any. So Deut. 3.4. 〈 in non-Latin alphabet 〉 the LXXII. render it 〈 in non-Latin alphabet 〉 , All the territories of Argob ; the Syriac read, all the tract ; the Vulgar, all the region ; the Chaldee, all the places of the Provinces of Argob. So Z • ph. 2.6. Woe to those that inhabit 〈 in non-Latin alphabet 〉 the LXXII. render it 〈 in non-Latin alphabet 〉 ; the Vulgar, funiculus maris, the cord of the Sea ; but the Chaldee, 〈 in non-Latin alphabet 〉 the shore of the Sea, and so the Arabic ; but the Syriac, the Maritime tract, or region by the Sea side, i. e. Palestine. This therefore is the fittest rendering of the word, not literally, lines, but in the figurative sense, portions: and so the Targum reads it, 〈 in non-Latin alphabet 〉 lots, or portions ; and so we read it Jos. 17.14. 〈 in non-Latin alphabet 〉 not, one line, but one portion, as that is all one with one lot, foregoing; and so v. 5. 〈 in non-Latin alphabet 〉 ten portions.

[ h] V. 7. Reins ] This verse hath some obscurity in it, which perhaps may be best removed by considering the importance of 〈 in non-Latin alphabet 〉 my reins instruct me. From 〈 in non-Latin alphabet 〉 in the notion of hoping, expecting, desiring, comes the noun 〈 in non-Latin alphabet 〉 reins or kidneys, as the seats of desire. These by metonymy signify not only desires, but the secret or inward thoughts: as Psal. 7.10. when God is said to try the hearts and reins, i. e. all the desires and thoughts of the heart of any; so Jer. 12.2. thou art near in their mouth, and far from their reins, i. e. frequently spoken of, but seldom considered, or thought of by them. And in this sense, I suppose, it is to be taken here, for thoughts of the heart. Then for 〈 in non-Latin alphabet 〉 it signifies to chasten, to punish, to rebuke: so 1 King. 12.14. my father 〈 in non-Latin alphabet 〉 chastened you with rods, but I 〈 in non-Latin alphabet 〉 will chasten you with scorpions: so Psal. 6.1. neither 〈 in non-Latin alphabet 〉 Chasten me in thy displeasure: so Deut. 22.18. the Elders of the City shall take him, 〈 in non-Latin alphabet 〉 and shall chastise him. And thus, I conceive, it is to be taken here, not for instructing simply, but for chastisement which is designed for instruction. The Chaldee reads 〈 in non-Latin alphabet 〉 which the Latin renders, castigant me, but 'tis hard to guess, how that word should so signify, unless from the notion of 〈 in non-Latin alphabet 〉 , to deal as with a child, to lead gently : but the Syriac read 〈 in non-Latin alphabet 〉 (which makes it reasonable to conjecture the Chaldee reading to be mistaken 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to chasten) my reins chasten'd me ; and so the LXXII. have 〈 in non-Latin alphabet 〉 , chastened me, the Latin corripuerunt, rebuked, the Arabic, commo • nerunt me, and Apollinarius paraphrases it by 〈 in non-Latin alphabet 〉 , I was tamed, wich is relative to chastisement. And then the meaning will be, my thoughts punish me, I have many afflicting thoughts in the night season, when I consider, and reflect upon my present state of distress, the difficulties that encompass me. For it is certain this Psalm was made by him in a time of distress, and that makes him begin with calling on God for preservation: and though the following verses are spent on another subject, yet what now succeeds, v. 8.9, 10. is all to this matter; his confidence that he shall not be left in 〈 in non-Latin alphabet 〉 which we render hell, being an evidence, that he considers himself, as in that melancholy state at the present▪ So Job 19.27. where he refers to his present calamitous condition, his expression is 〈 in non-Latin alphabet 〉 my reins within my bosom fainted, or are consumed. And then we may probably resolve, what sort of counsel it was, that, in the beginning of the verse, he saith God hath given him, and for which he praises or blesses him, even such as best agrees with chastising, such as he gives those children which he loves best, and for which our Savior and his Apostles command us to rejoice, and bless and glorify God, and of which David himself acknowledgeth, that it gave him understanding (which is the meaning of counseling here, and accordingly the LXXII. render it 〈 in non-Latin alphabet 〉 , making him wise or intelligent ;) and that is affliction: not that the Hebrew 〈 in non-Latin alphabet 〉 signifies punishing, or indeed anything but counseling ; but because affliction sent from God is expressly a doctrine, or lesson, or counsel, or admonition to them that are thus afflicted, and a means very proper to bring them to the most wise and sober thought, that in time of prosperity have forgotten themselves, and so wanted such kind of counsel.

[ i] V. 9. Glory ] Where the Hebrew reads 〈 in non-Latin alphabet 〉 my glory, and the Chaldee 〈 in non-Latin alphabet 〉 my honor, (and the Syriac in the same word 〈 in non-Latin alphabet 〉 ) the LXXII. renders 〈 in non-Latin alphabet 〉 , my tongue, and so the Latin and Arabic, and Ethiopic; and so Apollinarius, 〈 in non-Latin alphabet 〉 , my tongue rejoiced. This some learned men attribute to their reading 〈 in non-Latin alphabet 〉 my tongue, instead of 〈 in non-Latin alphabet 〉 my glory, words which have little affinity one with another in the letters of them. 'It is more reasonable to resolve, that David in a Poetic writing should use the word 〈 in non-Latin alphabet 〉 glory, by metonymy, for those parts whereby God is glorified or praised; i. e. either the soul, or especially the tongue. So Psal. 36.12. that my glory may sing praise to thee, the LXXII. there render literally 〈 in non-Latin alphabet 〉 , my glory ; but sure it signifies either the soul, or tongue. So Psal. 57.8. Awake 〈 in non-Latin alphabet 〉 the LXXII. render literally 〈 in non-Latin alphabet 〉 , my glory ; but in all reason, that signifies my tongue, so as to connect with singing, praecedent, and the Harp and Psaltery, following. So Psal. 108.1. I will give praise even with my glory, i. e. my tongue: and so, I suppose, Psal. 149.5. Let the pious or holy ones rejoice 〈 in non-Latin alphabet 〉 , say the LXXII. in glory, i. e. in or with the tongue, that so it may connect with what follows, Let them rejoice in their beds, Let the praises of God be in their mouths. And thus no doubt it signifies here; and the praecedent mention of the heart] restrains it in this place to the tongue. And this being discerned by the LXXII. it was no fault in them to render it (according to the sense not letter) 〈 in non-Latin alphabet 〉 , my tongue.

[ k] V. 10. Hell ] That 〈 in non-Latin alphabet 〉 signifies the condition or state of the dead, there is no question, and so 〈 in non-Latin alphabet 〉 in, or rather to that state: and in that sense the leaving his soul in it, or to it, is applied by the Apostle St. Peter, Acts 2.27. to the abiding of Christ in the state of separation of his soul from his body, from whence he arose or returned the third day, and so was not left in it, or to it. And in this sense both 〈◊〉 . Peter there, v. 29. and S▪ Paul, c. 13.36. duly resolve, that this verse, of not being left in s •• eol, and not seeing corruption, was not appliable to David, for that he was dead and buried, and his Sepulcher remained with them till that day, c. 2.29. and again, he fell on sleep, and lay with his fathers, and saw corruption. This then being supposed, in respect of the grand and principally designed sense (the prophetical mystical, completed only in Christ, and not in David ) there may yet be a first, but less eminent sense, wherein it was also true of David, that his soul should not be left in scheol, nor this holy one of God's (so David is oft called) see 〈 in non-Latin alphabet 〉 corruption, viz. so as 〈 in non-Latin alphabet 〉 sometimes signifies extreme distress, here in this life: so Psal. 116. 3. 〈 in non-Latin alphabet 〉 , the distresses of scheol ] signifies exceeding great distresses, interpreted by what follows, I shall find trouble and heaviness: and so as (in like manner) 〈 in non-Latin alphabet 〉 , which we render corruption, from the LXXII. 〈 in non-Latin alphabet 〉 , doth sometimes signify no more than great weakness, Dan. 10.8. (where 'tis opposed to vigor, and expounded by having no strength ;) sometimes a pit, as that differs from death, Ezek. 19.4. where the Lion taken in their pit, 〈 in non-Latin alphabet 〉 (where the LXXII. render 〈 in non-Latin alphabet 〉 , in their corruption, ) was carried into Egypt, taken, but not killed ; and so Prov. 28.5. Jer. 15.3. And then the meaning is, that he shall be certainly delivered by God from all those distresses. Or again, as 〈 in non-Latin alphabet 〉 signifies death, or final destruction, or deprivation of that state wherein any one is; as when of Capernaum 'tis said, thou shalt be brought down to 〈 in non-Latin alphabet 〉 , (the Greek for 〈 in non-Latin alphabet 〉 ) which we render hell, Mat. 11.23. the meaning is, that it shall be destroyed from being a City ; and in proportion with that, to be left 〈 in non-Latin alphabet 〉 in or to scheol, and to see corruption (in the sense that the word is used, Psalm 107.20. when 'tis said of God, that he saved the Israelites 〈 in non-Latin alphabet 〉 , out of their corruptions or destructions ) will signify to be killed by his enemies, &c. to be turned out of that Kingdom, which God had designed him. This Saul earnestly endeavored, but prevailed not: the same did Absalom afterwards: But God's promise to David, that he would bring him to the throne, and set of his seed on the throne after him, was certainly to be fulfilled, and in strength of that, he thus resolved, that his soul should not be left in this distress, to be swallowed up by it, or left 〈 in non-Latin alphabet 〉 to it, to be thus destroyed: neither of which import either his not coming to the grave, not dying at all, for, as St. Paul saith of David, after he had served the counsel of God in his generation, he fell asleep, and was laid with his fathers ; nor that he should rise from the dead again, without rotting in the grave, for there he did thus continue saith the same Apostle, and saw corruption, and his sepulcher is with us to this day, saith St. Peter, Act. 2.29. And so this more eminent completion of the words, respecting resurrection from the dead, is reserved only for Christ, who lay not in the grave so long, as that by the course of nature his body should putrefy, which it would have done, if it had continued in the state of death above three days, according to that which Lazarus 's sister saith of him, by this time he stinketh, 〈 in non-Latin alphabet 〉 , for he hath been dead four days. To the same purpose the last verse of the Psalm is applied by St. Peter, Acts 2.28. and so, though it have one literal sense belonging to David (so as the way of life ] may denote means used by God for his preservation, and God's presence or countenance ] his favor and providence, and his right hand ] the regal power conferred on him, and secured to him by God ;) yet it must be resolved to have another, more principal, ultimate, and withal more literal sense also, respecting the raising of Christ to life, ascension to Heaven, the place of God's peculiar presence and vision, and the setting him at God's right hand, in equality of power and glory with him, and that simply to endure forever; which cannot, but in a limited sense, be affirmed of David. These three verses being so expressly applied by the Apostle to this prophetic sense, there can be no doubt of it: But the former part of the Psalm, no way appearing to be throughout interpretable of Christ, yet fitly belonging to David, it was necessary thus to assign a first literal sense to the whole Psalm, wherein it might connect and accord every part with other, and not so to sever the three last verses from the rest, as that those should belong to Christ only, and not to David, whereas the former part (at least some branches of it) belong to David only, and not to Christ.

Annotations on Psal. XVII.

[ a] V. 1. Right, O God, ] It is not agreed among the ancient Interpreters, to what the word 〈 in non-Latin alphabet 〉 righteousness belongs and connects. The Latin reads, justitiam, righteousness, (and so the Arabic) and that connects it with [hear,] Hear the Justice, or righteousness, or right ; and so Apollinarius, 〈 in non-Latin alphabet 〉 , hear my just cause. But the Chaldee hath 〈 in non-Latin alphabet 〉 in righteousness, and then it coheres with [ hear ] again, Hear in justice, or righteousness, O Lord. But the LXXII. join it with [Lord] 〈 in non-Latin alphabet 〉 , O Lord of my righteousness, as in the beginning of the fourth Psalm; where though it be 〈 in non-Latin alphabet 〉 my righteousness, not 〈 in non-Latin alphabet 〉 righteousness, yet these may be all one; and so the LXXII. might think fit to render it more explicitly (not reading otherwise than we have it, but) thus expressing their understanding of it, whereas the Syriac more exactly (joining it, as they do, with Lord ) read 〈 in non-Latin alphabet 〉 O holy Lord ; as Lord of righteousness, is righteous Lord, and righteousness in God is all one with holiness. And this seems to be the fittest rendering of it, according to the sense, O righteous Lord, or more literally (but to the same purpose) 〈 in non-Latin alphabet 〉 O Lord of righteousness. The Jewish-Arabic translator reads, O Lord of Justice or equity.

[ b] V. 3. Thou hast tried me ] Some difficulties there are in this v. 3. First, what is meant by trying. But that is soon resolved; viz. that 〈 in non-Latin alphabet 〉 signifies exploring, such especially as is of metals by fire, Psal. 66.10. and of men by temptations, or afflictions, Isai. 48.10. and accordingly the LXXII. here render it, 〈 in non-Latin alphabet 〉 , hast cast into the fire, in the same notion in which we have 〈 in non-Latin alphabet 〉 , 1 Pet. 4.12. for tribulation or affliction, and that as a special season to try the sincerity of those, who have in times of prosperity made greatest professions of piety, but oft fail, when they meet with pressures in his service. This trial as of Gold in the Fire, is here thought fit to be added to that former of visiting him in the night, when the eyes of men being shut out, his thoughts and actions were most free, and undisguised, and such as come from the very heart; which cannot so surely be said of his day-actions, which are oft awed by the eyes of men. And God by examining him by these two ways, visiting his night-thoughts, and trying him by afflictions, must needs know if there be any insincerity in him. The next difficulty is, what is the full importance of 〈 in non-Latin alphabet 〉 thou shalt not find: ] and that may be discerned by remembering what was noted Psal. 10. note l. 〈 in non-Latin alphabet 〉 to be sought and not found, proverbially, for that which was not at all, but was lost or destroyed utterly. In proportion with which, for God to try, and not find, is a phrase to signify sincerity and uprightness, without any such mixture, as is wont to be discovered by trying (i. e. melting any metal) without any dross, i. e. hypocrisy, in him. This the LXXII. have expressed by 〈 in non-Latin alphabet 〉 , iniquity hath not been found in me: and to the same sense the Syriac, and Arabic, and Latin, not much mistaking the sense, for 〈 in non-Latin alphabet 〉 , iniquity, is that dross which is wont to be discovered by temptation, but yet probably reading the verse otherwise than now the punctation will permit, and 1. taking the verb 〈 in non-Latin alphabet 〉 cogitavi, from the latter part of the verse, and reading it with other points 〈 in non-Latin alphabet 〉 my thought (which is oft used in the ill sense, and so sometimes rendered 〈 in non-Latin alphabet 〉 , iniquity, Lev. 19.29.) and 2. removing the other words 〈 in non-Latin alphabet 〉 my mouth shall not transgress, with which the verse concludes, to the beginning of the following verse, 〈 in non-Latin alphabet 〉 , that my mouth may not speak the works of men. But the reading which we retain is surely the true, and is so acknowledged by the Chaldee Paraphrase, which explaining 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 thou shalt not find corruption, renders 〈 in non-Latin alphabet 〉 I thought, my mouth shall not transgress] 〈 in non-Latin alphabet 〉 I have thought ill, my mouth hath not transgressed. This therefore being resolved to be the reading, the last difficulty is, what will be the meaning of the Hebrew phrase. And 1. for the word 〈 in non-Latin alphabet 〉 , though it be oft taken in an ill sense, and so understood here by the Chaldee, yet 'tis sometimes in a good sense, as Prov. 2.11. (where 〈 in non-Latin alphabet 〉 from that verb is by us duly rendered discretion, by the LXXII. 〈 in non-Latin alphabet 〉 , good counsel, and so by the Syriac, a good mind, and by the Arabic, firm counsel ;) and sometimes indifferently neither good nor bad, and so in that place 'tis rendered by the Chaldee 〈 in non-Latin alphabet 〉 thought simply. And thus I conceive it signifies here: for if it were evil (as the Chaldee supposes) that he thought, how could he be acquitted by God's proving of his heart, where that evil thought would have been found, and have accused him rather? The more certain meaning then of the words will be this, I have thought, and my mouth shall not transgress it, i. e. my mouth and thoughts shall, or (as the future is oft taken for the past, oft for the present) do go, or have gone together. The deceitful man, or the hypocrite thinks one thing, and speaks another; but the sincere and upright (such as David here avows himself to be, and appeals to God's strictest scrutiny to judge if he be not) hath his tongue and heart going still together, and not one outgoing (so 〈 in non-Latin alphabet 〉 signifies pr • teriit, transiit ) the other. This sense is acknowledged by the learned Sebastianus Castellio, who renders this latter part of the verse, non deprehendes me aliud in pectore, aliud in ore habere, thou shalt not find me to have one thing in my breast, another in my mouth. And so this is the full meaning of that which is by the Psalmist, after his manner, more concisely expressed.

[ c] V. 4. The destroyer ] From 〈 in non-Latin alphabet 〉 to break, or break through, is the noun 〈 in non-Latin alphabet 〉 a thief or violent person, and so here it may signify all the violent wicked practices of the world. The Chaldee read 〈 in non-Latin alphabet 〉 the strong man, or violent person, probably to denote the sword-man, such as Abishai, that exhorted David to kill Saul, 1 Sam. 26.8. But the LXXII. as if it were 〈 in non-Latin alphabet 〉 rupture, render it 〈 in non-Latin alphabet 〉 , rough, 〈 in non-Latin alphabet 〉 , I have taken heed of (so I suppose 〈 in non-Latin alphabet 〉 , is there to be rendered) the rough, or harsh ways ; not in the sense wherein the Latin seems to have understood them, custodivi vias duras, I have kept the hard ways, but as 〈 in non-Latin alphabet 〉 is to take heed of, and so to avoid, to which the Syriac agrees, thou, say they, hast kept me from the evil ways.

[ d] V. 5. Hold up my goings ] the chief doubt in this verse is▪ how 〈 in non-Latin alphabet 〉 shall be rendered. That it is the infinitive mood from 〈 in non-Latin alphabet 〉 fulcivit, to support, or establish, or hold up, there is no doubt. But this infinitive is elsewhere frequently taken in the sense of the imperative: and so here the Chaldee 〈 in non-Latin alphabet 〉 sustain, or confirm thou; and so the LXXII. and the Latin 〈 in non-Latin alphabet 〉 , perfice, Perfect my goings. The Syriac read 〈 in non-Latin alphabet 〉 And thou hast established —but the Arabic, that my rising (or going) might be strengthened in thy paths. Which reading of theirs seems to be founded in the infinitive sense, which is often thus expressed by [ ut, that▪ ] And indeed this of the infinitive, as it is the most simple, so it seems to be most agreeable to the context, and connects best with the former verse. For there he had set down his steadiness, in not being drawn by any temptation to the ways of the violent: together with the means by which he continued so steady, the power of God's law, called there the words of God's lips, and his adhering constantly to it, the conscientious observing of all his commandments. And to that same sense this verse will be best expounded in the infinitive, thus; By confirming (i. e. by God's confirming) my steps or goings in thy paths, (so 〈 in non-Latin alphabet 〉 in the infinitive signifies in the notion of a Latin gerund) 〈 in non-Latin alphabet 〉 my feet (so 〈 in non-Latin alphabet 〉 in the plural signifies) have not been moved : And so there is no ellipsis in them, the sense perfectly current, and exactly agreeable to the former verse; God's paths here being all one with the words of his lips there, (the ways that God commanded him to walk in) and his not being moved, all one with his not being wrought on by temptations, to go on with the violent in his ways. And thus the interlinear understands it; sustentando gressus meos in orbitis tuis, non nutarunt pedes mei, by holding up my goings in thy paths, my feet have not gone aside, or tript.

[ e] V. 6. Thou wilt hear me ] 〈 in non-Latin alphabet 〉 is indeed in the future here, and so is the Chaldee 〈 in non-Latin alphabet 〉 by which they render it literally, thou shalt receive. But 'tis very ordinary with both Hebrew and Chaldee, to use the futures in the praeter tense; and so the LXXII. here render it, 〈 in non-Latin alphabet 〉 , thou hast heard, and so the Syriac and Latin, and Apollinarius, 〈 in non-Latin alphabet 〉 , thou hast heard my voice. And so 'tis most probably to be understood as a second argument to enforce his petition to God for his defense and deliverance, in the following verses. The first argument had been taken from the sincerity of his own heart, and uprightness of his actions, the qualification to make him capable of God's defense, and this v. 1, 2, 3, 4, 5. And now this second is from God's former mercies, which are generally pledges of future: Deus donando debet, saith Cyprian, God by every donation of mercy makes himself debtor of more to him that worthily receives them: and so the words will be best read to this sense, I have called upon thee 〈 in non-Latin alphabet 〉 because thou hast heard me.

[ f] V. 7. By thy right hand ] The only doubt in this v. 7. is of the rendering the last word 〈 in non-Latin alphabet 〉 . The LXXII. rendering it 〈 in non-Latin alphabet 〉 , [ thy right hand ] do join it with 〈 in non-Latin alphabet 〉 , resist, ] and then the construction lies thus; Thou that savest those that trust in thee from them that oppose thy right hand, meaning the counsel and purpose of God, (called God's hand, Act. 4.28.) to make David King. And thus the Latin understand it, resistentibus dexterae tuae, those that resist thy right hand ; and the Syriac, those that rise up 〈 in non-Latin alphabet 〉 against thy right hand. But the Chaldee put in 〈 in non-Latin alphabet 〉 against them after 〈 in non-Latin alphabet 〉 those that rise up, and so leave 〈 in non-Latin alphabet 〉 to signify [ by thy right hand; ] which then must join with 〈 in non-Latin alphabet 〉 Savior, thus, Thou that deliverest by thy right hand them that trust in thee, from those that rise up against them. And so Apollinarius, 〈 in non-Latin alphabet 〉 . By thy strength (that is the meaning of his right hand) delivering all those that trust on thee. And this is retained by our English, and is the most probable reading.

[ g] V. 9. Deadly enemies ] The notion of 〈 in non-Latin alphabet 〉 may here deserve to be considered, 〈 in non-Latin alphabet 〉 as it signifies soul and life, so oft it denotes the passions of the sensitive soul, and is rendered rightly will or desire: so Psal. 27.12. 〈 in non-Latin alphabet 〉 (the same that here) signifies into the will or desire of the enemy ; and so Psal. 41.2. deliver him not 〈 in non-Latin alphabet 〉 into the will of his enemies. And then being here in the same form, and joined with enemies, 〈 in non-Latin alphabet 〉 enemies with the soul, it most probably will be taken in the same sense, vehement, or passionate, earnest enemies, or that with all their desire and intention 〈 in non-Latin alphabet 〉 encompass or surround, or make a ring 〈 in non-Latin alphabet 〉 against me. And thus the Chaldee understand it, and paraphrase it by 〈 in non-Latin alphabet 〉 with the desire of their souls.

[ h] V. 10. Inclosed ] The difficulties of this verse will be removed, if we join 〈 in non-Latin alphabet 〉 their mouth, to the pr • cedent, not the subsequent words, thus; 〈 in non-Latin alphabet 〉 with fat have they shut up their mouth: ] a Poetical or Proverbial speech for haughtiness or pride, caused by wealth or great prosperity. That is frequently expressed by fat; Jeshurun waxed fat, i. e. rich and prosperous: Their eyes swell or stick out with fat, Psal. 73.7. to signify their abundance, as it there follows, they have more than their heart could wish. And then 〈 in non-Latin alphabet 〉 , saith Aristotle, rich men are very arrogant despisers of others; and so it follows here, 〈 in non-Latin alphabet 〉 they speak proudly, or fastuously. Thus the Chaldee appear to have understood the verse, who paraphrase it thus, 〈 in non-Latin alphabet 〉 Their wealth is multiplied, 〈 in non-Latin alphabet 〉 with their fat they have covered their mouth ; exactly answerable to the Hebrew (though the Latin render it otherwise, adipe suo operti sunt, ore suo loquuntur magnifica. ) and then 〈 in non-Latin alphabet 〉 they have spoken great or magnifick, i. e. proud things. And the Syriac came near it, so as to join 〈 in non-Latin alphabet 〉 mouth ] with 〈 in non-Latin alphabet 〉 shut, ] rendering it 〈 in non-Latin alphabet 〉 shut their mouth which speaketh boasting, but quite leaving out the fat in the beginning of the verse. The LXXII. indeed divide it otherwise, 〈 in non-Latin alphabet 〉 , they have shut up their fat ; rightly rendering 〈 in non-Latin alphabet 〉 (which in the active must be so rendered, have shut up, not with the Chaldee in the passive: ) but then joining with it (not 〈 in non-Latin alphabet 〉 their mouth, but) 〈 in non-Latin alphabet 〉 their fat, they have rendered it unintelligibly, they have shut up their fat ; ('tis hard to guess what they should mean by those words) and so have the Latin that follow them, adipem suum concluserunt. The Arabic hath rendered it with more sense, their fat is grown thick, or hard: but 〈 in non-Latin alphabet 〉 in the active is not favorable to that. The literal rendering is most intelligible, they have shut up or stuffed their mouth with fat; Ore obesitate farcto superbe loquuntur, saith Sebastianus Castellio, having stuffed their mouth with fat, they speak proudly. And to this rendering I adhere, as being the most simple, and least forced.

[ i] V. 11. Bow▪ down ] What 〈 in non-Latin alphabet 〉 here signifies will be easily resolved, by observing the use of 〈 in non-Latin alphabet 〉 for inclining, or bending, or casting down ; and so being here joined with 〈 in non-Latin alphabet 〉 to the earth, it literally imports casting down upon the earth: not applying it to their eyes praecedent, (as the LXXII. (with the Latin) seem to do, and from them Apollinarius, 〈 in non-Latin alphabet 〉 , they bowed down and fastened their eyes upon the ground ;) but to him whom they besieged, in the former part of the verse, i. e. the Psalmist, who makes this complaint: they now 〈 in non-Latin alphabet 〉 have incompast me 〈 in non-Latin alphabet 〉 in our steps, laid wait for him as he went, and at last enclosed, or incompast him; and having done so, set their eyes (a phrase for steadfast resolving, or enterprising anything) 〈 in non-Latin alphabet 〉 to cast down to the earth. So the Syriac understood it, they set their eyes 〈 in non-Latin alphabet 〉 that they might lay me along on the earth, (and so indeed 〈 in non-Latin alphabet 〉 signifies to extend, or lay along: ) and so the Chaldee 〈 in non-Latin alphabet 〉 ad diffundendum (not as 'tis rendered, ut se diffundant,) to pour out upon the earth: and the Arabic to the same sense, they fixed their eyes, that they might beat, or strike me upon the earth ; and then this is a ready intelligible meaning of the words.

[ k] V. 12. Like as a Lion ] Where the Hebrew reads 〈 in non-Latin alphabet 〉 his likeness, from 〈 in non-Latin alphabet 〉 was like, the LXXII. seem to have read 〈 in non-Latin alphabet 〉 a verb, and from another notion of the word 〈 in non-Latin alphabet 〉 in Piel, for cogitavit, intentus fuit, thinking intently on anything; and accordingly they render it 〈 in non-Latin alphabet 〉 , they thought intently on me, (and the word is oft used for imagining mischief, 2 Sam. 21.5. that devised against us that we should be destroyed, and Jud. 20.5. thought to have slain me :) And the Arabic sounds this way, They met me as a Lion —But the Chaldee and Syriac render it in the notion of likeness, and so it must be understood. And then the most literal rendering will be, 〈 in non-Latin alphabet 〉 his likeness as of a Lion. And then it follows, 〈 in non-Latin alphabet 〉 he desires to tear or ravin. The LXXII. render it 〈 in non-Latin alphabet 〉 , ready for prey, as when he is hungry, he is supposed to be. And then the rest of the verse follows readily, and as of a young Lion 〈 in non-Latin alphabet 〉 dwelling, or abiding in his den ;] which though it go not out, seizeth on all that comes thither: and so his enemies design and threaten to seize on him, now they have gotten him as they think, in their power.

[ l] V. 13. Disappoint ] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to anticipate and prevent, is▪ here duly rendered by the LXXII. 〈 in non-Latin alphabet 〉 , get before them, and is here adapted to the Lion making after his prey, v. 12. and under that resemblance, to David's enemies, which are now ready to seize upon him, v. 11. if God do not interpose his power, get before them, and, as it follows, 〈 in non-Latin alphabet 〉 , trip up their heels, (so 〈 in non-Latin alphabet 〉 signifies, from 〈 in non-Latin alphabet 〉 curvare, to bow down, and in Hiphil prosternere 〈 in non-Latin alphabet 〉 , to make bown down, i. e. to throw down,) and so keep them from seizing on him.

[ m] V. 13. Sword ] 'It is matter of some doubt, to what the word 〈 in non-Latin alphabet 〉 thy Sword, here belongs. It may possibly by way of apposition connect with 〈 in non-Latin alphabet 〉 from the wicked, and then our English renders it according to sense, from the wicked, which is thy sword. But none of the ancient interpreters understood it thus. The Chaldee have thus paraphrased it; Deliver me from the wicked, 〈 in non-Latin alphabet 〉 which ought to be slain by thy sword: the Syriac, 〈 in non-Latin alphabet 〉 ; from the wicked, and the sword (meaning the sword of the wicked:) the LXXII. reading 〈 in non-Latin alphabet 〉 , and from them the Latin, frameam tuam, thy sword, are not intelligible. The Arabic having rendered it [ & à gladio tuo ] with the insertion of the Copulative [ et, ] add by way of explication, nempe ab inimicis tuis, to wit, from thine enemies, thus rendering the beginning of the next verse. And the Ethiopic differs from all; Deliver my soul from the Lance ; (for 〈 in non-Latin alphabet 〉 from the wicked, reading perhaps 〈 in non-Latin alphabet 〉 which in Arabic signifies a dart or lance) thy sword be upon the enemies of thy hand (joining with it, as the Arabic did, the beginning of the next verse.) In this variety there may be place of conjecture: and then it will not be improbable, that 〈 in non-Latin alphabet 〉 thy sword, should here be considered as the instrument of his deliverance, and so joined with 〈 in non-Latin alphabet 〉 deliver me, thus, by thy sword deliver or rescue me from the wicked. This perfectly agrees to the context, where the enemy, as a hungry Lion, is ready to seize on David, as his prey, if some valiant champion with his sword in his hand do not arise, and out-run, and trip up his heels, and so rescue him out of his hands. And for this David hath none to rely on, but God, and therefore to him he cries, that he will thus speedily interpose, and deliver him.

[ n] V. 14. Thy hand ] By the importance of 〈 in non-Latin alphabet 〉 (see note m.) in the former verse, 'twill not be difficult to resolve of the meaning of 〈 in non-Latin alphabet 〉 here. There, that being joined with 〈 in non-Latin alphabet 〉 deliver me ] was to be rendered gladio tuo, with thy sword ; and in the same manner will this here, deliver me by thy hand : just as v. 7. God is called 〈 in non-Latin alphabet 〉 a Savior, or he that delivereth and saveth by his right hand. And this perhaps to be connected with 〈 in non-Latin alphabet 〉 with the sword, by the figure 〈 in non-Latin alphabet 〉 , whereby two things are put severally to signify but one, sword and hand, to signify a drawn sword, which is fit for such a present rescue as David now stands in need of. There 〈 in non-Latin alphabet 〉 from the wicked, here 〈 in non-Latin alphabet 〉 from the men in the next words, specifying what men he means, 〈 in non-Latin alphabet 〉 the men of the age, i. e. worldly men ; and those described largely and poetically (in the ensuing words to the end of the verse) to be such as have all things to their will, are very plentiful and prosperous, they and their posterity. In their description, 1. occurs their having their portion 〈 in non-Latin alphabet 〉 in vitis: this the Chaldee renders in life eternal, but the LXXII. (and so the Syriac and Arabic and Latin) 〈 in non-Latin alphabet 〉 , i. e. in this life of theirs; and so 'tis certain the plural 〈 in non-Latin alphabet 〉 (there being no singular) signifies life simply. 2. Follows 〈 in non-Latin alphabet 〉 — and thou shalt fill their belly with thy good things, so in sense it may be rendered, or from thy hidden things, i. e. thy treasury, for from 〈 in non-Latin alphabet 〉 to lay up or keep, is the noun 〈 in non-Latin alphabet 〉 1. anything that is thus laid up or kept, 2. a treasury wherein 'tis laid up. In the latter sense it must be rendered from thy treasury ; in the former, with thy good things, i. e. with all the wealth of this world, that God bestows on any. As when we are bid not to lay up our treasures upon earth, Mat. vi. the meaning is clear, not to lay up our goods there, (of which the several sorts are there pointed at, by the moths corrupting, and the rust, and the thieves breaking and stealing ;) but by works of mercy to lay up our goods in Heaven, bestowing them on God, and the poor for God's sake. And these in the parable of the rich man in the Gospel are thus styled, 〈 in non-Latin alphabet 〉 , his portion of good things which he received in this life ; and proportionably here is their having their portion in this life, and their being filled with good things or treasure. So the Chaldee render it, 〈 in non-Latin alphabet 〉 with thy hiding of good or hidden good ; the Syriac and Arabic, with thy treasures: but the LXXII. 〈 in non-Latin alphabet 〉 , more literally; and so the Latin, absconditis tuis, with thy hidden things: but none have thought fit to put both hidden and treasures, either of them signifying the other, and both of them those things that in the world are accounted good, and so are laid up and kept by the men of the world. 3. 'It is added, 〈 in non-Latin alphabet 〉 they have plenty of children, so 〈 in non-Latin alphabet 〉 signifies to abound with anything: not as the Chaldee, and Syriac and Arabic are rendered, their children are filled ; but as in the Hebrew, so in the Chaldee, 〈 in non-Latin alphabet 〉 they abound in children, 〈 in non-Latin alphabet 〉 , they are filled with children, (saturati sunt filiis, saith the Latin) which it seems was anciently miswritten 〈 in non-Latin alphabet 〉 , Swines-flesh, and so followed by the Arabic Translation, and by the Roman Psalter, and so found in Arnobius and others of the ancients from that mistake of the amanuensis. What follows of their leaving the residue or remainder (so 〈 in non-Latin alphabet 〉 signifies) of their substance to their babes, is but a farther expression of their abundance; having such plenty for themselves, that they have much to spare, which yet they dispense not in any part to those that want, but reserve it all for their posterity: and so this is another part of the character of the worldly great and rich man; Lazarus at his door, might not have so much as the crumbs that fall from this rich man's Table.

[ o] V. 15. Righteousness ] 〈 in non-Latin alphabet 〉 seems best to be rendered here, by or through righteousness, per justitiam saith Castellio, as by the condition, on which he may expect the return of God's mercy here, or the eternal vision of him hereafter; which, saith the Apostle, no man shall attain to without peace and holiness, parts of this justice or righteousness. As for 〈 in non-Latin alphabet 〉 in the end of the verse, it is diversely rendered by the ancient interpreters. For 〈 in non-Latin alphabet 〉 the Syriac seems to have read 〈 in non-Latin alphabet 〉 and so read 〈 in non-Latin alphabet 〉 thy faith: but the LXXII. read 〈 in non-Latin alphabet 〉 , and so the Latin and Arabic, thy glory ; and the Chaldee 〈 in non-Latin alphabet 〉 the glory of thy countenance. But the difficulty is, to what 〈 in non-Latin alphabet 〉 in evigilando, at the awaking ] shall belong. The Chaldee apply it to David; when I shall awake, I shall be satisfied with the glory of thy countenance, and so it hath truth, in respect of the resurrection of the just, and that not unfitly opposed to the abundance of the worldly men, v. 14. in this life. But all the other interpreters agree in applying it to 〈 in non-Latin alphabet 〉 thy glory: 〈 in non-Latin alphabet 〉 , at the appearing of thy glory, say the LXXII. cum apparuerit gloria tua, the Latin; (and so the Arabic and Ethiopic,) when thy fidelity shall awake, saith the Syriac. And so most probably it is to be understood; by [ God's glory awaking ] signifying his glorious and powerful interposition to his present rescue from his enemies hands, and not deferring to relieve and avenge him till the resurrection. And thus the learned Castellio took it; tum satiandus, cum tua experrecta fuerit imago, I shall be satisfied when thy likeness shall be awaked.