Paraphrase Upon the Books of the Psalms, Book 1 · Psalm 3
The Third Psalme.
Aa. Psalm of David†in his flying from the face of Absalom. foreign when he fled from Absalom his Sonne.
Paraphrase. This third Psalm was composed by David in remembrance of that sad time wherein his own Sonne, having by subtilty withdrawn the hearts of Israel from him, ii Sam. xv. 6. and broken out into open rebellion, v. 12. he was fain to fly from Ierusalem, v. 14. toward the wildernesse, v. 23. and went up by the ascent of Mount Olivet weeping, and his head covered (a sign of mourning) and barefoot, v. 30. then probably pouring out his soul to God in such a manner of sadnesse, and yet trust and dependence on him, as was afterwards metrically decyphered in this Psalme, and appointed to be sung solemnly, to perpetuate the memory of this his forlorn condition, not to set out his wars or victories (as*foreign. Chrys. Tom. 1. p. 522.5.10. a infest, or distress me, foreign other Kings are wont to have their triumphs described, and songs of victory composed) but his fears and flight only. And this is also in some degree typical of our Saviours sadnesse and agony, and prayer in the garden, Joh. xviii. 1. which is all one with Gethsemane, Mat. xxvi. 36. Mar. xiv. 32. and that on Mount Olivet, Luk. xxii. 39, 41. the very same mount, to which David went up, when he poured out the substance of this prayer.
1. Lord, how are they encreased that a trouble me? many are they that rise up against me.
O Lord that hast placed me quietly in the throne, and subdued all my forreign assailants, Psal. ii. 8. now my perfidious Son hath stolen away the peoples hearts from me, and being up in arms, ii Sam. xv. his forces daily encrease, and grow very numerous.
2. Many there be that say of my soul, There is no help for him in God,b. Selah.
His numbers are so great, and mine so small, that they that behold my condition give me for lost, thinking that God himself either is not able, or willing to restore me to my Kingdom again.
3. But thou O Lord art a shield for me, my glory, and the lifter up of mine head.
But thou art an Omnipotent God, & hast engaged thy self for my support, abundantly able to guard me from all dangers, to rescue and exalt me in this my seeming forlorn condition, and to restore me in thy good time to my throne again: and this thou hast by thy promise assured me that thou wilt do. In thee therefore is my trust, and my chearfull, steady, unshaken confidence.
4. I cried unto the Lord with my voice, and he heard me out of his holy hill.
Whensoever I have yet been in any distresse, my addresses have been constant unto the Lord, and my prayers fervently sent up to him. And out of heaven, in an eminent manner, hath he relieved me, interposing his gracious hand, and peculiar presence, such as is mystically exhibited in the Ark, which is placed in Zion, Gods mount, so called, or his holy place, Psal. 2.6.
5. I laid me down, and slept, I awaked, for the Lord sustained me.*Whether I sleep or slumber, or awake, the Lord sustaineth me in all these, saith the Jewish-Arabick Translator.
Whether I slept or waked, I had no reason to doubt or fear, for his sacred aid and protection was ever over me, effectuall to my safety. (Of a mysticall sence here applied to Christs resurrection, See August. de Civitate Dei, lib. xvii. cap. 18.)
6. I will not be afraid of ten thousands of people that have†laid siege, incampt, foreign set themselves against me round about.
The many experiments of this Heavenly guard are ground of all courage and assurance to me, that how great soever the number already is, or ever shall advance to, how industrious and diligent soever they are in their pursuits, how close soever they may besiege and encompasse me, thou wilt yet secure and deliver me out of their hands.
7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon thec. *cheek.cheek-bone, thou hast broken the teeth of the ungodly.
O let thy power interpose and cheek and overrule their power, let thy fatherly mercy and fidelity, so often experimented by me, in the persecutions of Saul, and assaults of the Philistims, &c. work this farther deliverance for me: For thus thou hast hitherto dealt with all my assailants, thou hast returned them with losse and shame, their strongest forces, and keenest designs have been constantly discomfited by thee.
8. *From the Lord is salvation, foreign and foreign from the face of the Lord, Chald.Salvation belongeth unto the Lord, thy blessing is upon thy people.
All deliverance proceeds and cometh out from thee O Lord; thou art the authour of every good thing to those that cleave fast to thee in faithfull persevering obedience and dependance on thee.
Annotations on Psal. III.
a. Tit.A Psalm] The word foreign foreignhere used of this and many other Psalms, cometh from foreign that signifieth cutting off, and metaphorically singing, either with the voice, or instruments, or both. Psalmi dicuntur qui cantantur ad Psalterium quo usus David, i. Chro. xv. saith S. Augustine: Tom. viii. p. 21.By this name are called those that are sung to the Psaltery, which David used, i. Chr. xv. Of the rendring it foreign Psalme, and its difference from foreign and foreign hymns and songs, see Annotat. on Eph. v. 3. But it seems not here to be taken in any narrow strict notion, but to be a word of a very comprehensive latitude, neither appropriated to any part of composition or species of Musick. For indeed foreign in Syriack and Arabick is generally used for Musick (and so also for feasting and dancing at which musick was used) and the foreign minstrels, Mat. ix. 23. are by the Syriack stiled foreign and so foreign is a musicall instrument, and all the sorts of them, (and not only the Psaltery) which are carefully reckoned up, Dan. iii. 5. are there contained under that stile, foreign instruments of musick. And so the Talmudists, though they distinguish exactly betwixt instrumentall and vocall Musick, yet make foreign the genericall name to both of them, foreign vocal or oral Musick, and foreign instrumental musick. Proportionably the Arabick and Syriack inscribe all the Psalmes through the Book by this stile. And the Chaldee render it by foreign a general comprehensive word, used for singing, lauding, praising, without any relation to either the composition or Musick. Now in this Book of Psalmes there is this variety: sometimes foreign is used alone, as here, and in many other places; sometimes foreign song or canticle is added to it, as Psal. xxx.i. and in seven others; sometimes it hath foreign song going before it, as Ps. xlviii. 1. and in four more. And of these several complications S. Hilary in his Prologue on the Psalms hath thus exprest his sense,p. 33… Psalmus est cum cessante voce pulsus tantum organi. — 1. A Psalm is, when the voice ceasing, the sound only of the Instrument is heard. 2. A Canticle is, when the quire of Singers using their liberty, and not observing the Instrument, sing with loud voices. 3. A Canticle of Psalm, when the Instrument going before, the voice of the Quire follows to the same tune. And 4. A Psalm of Canticle, when the quire of voices going foremost, the Instruments follow and observe them. And answerable to these four kindes of musick, are, saith he, the Titles of the Psalmes. And this interpretation is mentioned by S.*Tom. viii. Col. 693. D Augustine on Psal. lxvii. with an [acutioribus & ociosioribus relinquimus, We leave it to those that are more acute and have more leisure, and *Col. 694nescio utrum possit ista differentia demonstrari, I know not whether this difference can be demonstrated] It is therefore more probable, that as foreign was resolved to be taken in the wider and more comprehensive sense, so may foreign foreignalso; and without this nicenesse of criticall or curious observation, all these four words and phrases, Psalme, and Canticle, Psalme of Canticle, and Canticle of Psalme, be used promiscuously for the very same thing, according to the account frequent with Kimchi, that the same thing is exprest in two words, by the figure (very ordinary in Hebrew idiome) called foreign. Accordingly the Chaldee sometimes reade it foreign Psal. xlviii. 1. a Song and Praise, and foreign Psal. lxxvii. 1. a Praise and Song, i. e. a Psalme of benediction and praise to God; and so the LXXII also, sometimes foreign a Song of Ps…lme, sometimes foreign a Psalme of song, and sometimes foreign a Songs Psalme: All sure to signifie the same thing. And this as it is the easiest, so all things considered, seems the most probable account of this matter. To this is added foreign with ל the signe of the dative case, and that accordingly rendred by the LXXII foreign to David, and understood by some in S. Augustine de Civ. l. xvii. c. xiv. as a note that it was made by some other, and presented to him. But this is well refuted by that Father from Psal. cx. 1. where the Title is as here, foreign, and yet the Psalme is by Christ himself affirmed to be Davids Psalme or Prophecy, Mat. xxii. 43. The truth is, the phrase in the Dative Case is well capable of another sence, viz. that it was inspired to David. But there is no need of that expedient neither, it being very ordinary in Hebrew to use the Dative for the Genitive case, and so of the ancient Interpreters the Syriack and Arabick understood it, and probably the Latine also, rendring it Psalmus David, a Psalme not to, but of David.
V. 2. Selah] Concerning the word foreign foreignthe variety is so great among the Learned, that it may well be left uncertain what is to be resolved of it. The Radix foreign and which is all one foreign signifies stravit, conculcavit; and from thence foreign foreignregularly comes to denote a way or path, and is mostly rendred foreign, a way, a turning, a path, sometimes foreign, an ascent, ii Chron. ix. 11. From hence Conradus Kircherus hath not improbably rendred foreign (which we retain in the same sound and letters Selah untranslated) stratam; adding that it is set by Poets, ut pes in ea eat & progrediatur longiùs, that the foot in the metre and musick may proceed farther, and so the modulation of the song be completed, which without it would be somewhat abrupt and imperfect. This I suppose also the meaning of those that resolve it meerly subservient to the musick or melody, and to have no influence on the sence, but to remain, as to that, perfectly unsignificant. From hence therefore it is consequent, that in Translations where the metre and musick is lost, this expletive, which only referres to those, should be omitted also, and not inserted in the rendring; which accordingly we see observed by most of the ancient Interpreters. In this first place where it is used, all but the LXXII omit it, and they render it foreign, which, say Phavorinus and Suidas, is no more but foreign a note of some change in the song, not the beginning of some other tune or musick, as some mistake them, for when it concludes a Psalme (as it doth this) and when it is so oft repeated (as it is thrice in this short Psalme, being yet not once mentioned in many other the longest) there is no place for this, but either some division, a little to lengthen out the tune, agreeable to Kirchers opinion of it, or an elevation of the voice (according to the notion of foreign ascent) as it is commonly understood from foreign in the notion of exaltavit. For foreign regularly signifies no more then a Musicall note, and every such note we know is in propriety of speech foreign a change of the modulation, as Wised. xix. 18. it is said foreign, in a Psaltery the notes of the Musick or tune change the name, i. e. they vary every foot, and every such variation hath a several name, hypate, and Nete, &c. And this was all, I conceive, that either the LXXII meant by foreign, or those Glossaries in their Periphrasis of it: The other ancient Interpreters either, as I said, omit it wholly (as the vulgar (with the Arabick) and from thence our old Edition of the Psalmes, understanding it aright to be no more then a note of the Musick, and therefore never taking any the least notice of it in their versions) or else render it by another expletive, as the Chaldee by foreign for ever, and so sometimes the Syriack, which is another evidence that it is a word without any signification, save onelyonly to fill up the metre or musick. In one place Psal. ix. 27. it hath foreign prefixt (at the end of a period) higaion Selah, which the LXXII render foreign, and the Chaldee foreign the just shall rejoyce for ever; What the full importance of it is, will be soon discerned by remembring that foreign and foreign and the like, from foreign meditatus est, mussitavit, garrivit, signifies not only meditation (from whence the interlinear hath meditatio Selah) but also a song or melody, either a mournfull one, an Elegy (for such were sung) Ezech. ii. 10. rendred by the vulgar carmen, from the LXXII foreign, by the Chaldee foreign sorrow or sadnesse, or else a joyfull one, Psal. xcii. 3. where the Lxxii read it foreign song, the Chaldee foreign loud noise, from foreign vociferatus est, and so 'tis rendred by the LXXII Psa. v. 1. foreign cry. And so that also being joyned with Selah, denotes no more but the loudnesse of the voice or musick, which was required to the chanting of that note. For though the Chaldee thought fit to descant in their Paraphrase, and allow it this intimation, that the judgements of God so remarkable on the wicked, were to be lookt on, and acknowledged by all good men, with great thankfulness and admiration, both of his power and providence; Yet the Vulgar, and Syriack, and Arabick wholly omit it, and the Septuagints foreign being all one with foreign cry or loud voice, belongs onelyonly to the Note in the Song, and the loudnesse of it.
V. 7. Cheek-bone] foreign and foreign foreignhere (as ordinarily in Arabick) signifies simply maxilla the cheek (the Verb in Arabick denotes checking, blaming, rebuking, Lahah allaho, God hath put him to shame, and Lahi lalo confusion be to him) and then striking of that is an expression of the greatest reproach: So i. King. xxii. 24. when Zedekiah smote Micaiah on the cheek, saying, (by way of scorn) Which way went the spirit of the Lord from me to speak unto thee? So Job xvi. 10. They have gaped on me with their mouth (i. e. made mowes at me by way of derision) they have smitten me on the cheek reproachfully. And Lam. iii. 30. He giveth his cheek to him that smiteth him, he is filled with reproach. And so Mat. v. as an expression of that patience of contumelies that Christ now requireth of us, Whosoever shall smite thee on thy right cheek, turn to him the other also. And so it is here but a proverbiall phrase to signifie putting to flight, for that is the most shamefull and reproachfull to an army, to assault and not prevail, to be put to flight and discomfited. The Septuagint here reade foreign, and from thence the Vulgar have adversantes mihi sine causâ, thou hast smitten all that are my adversaries without a cause, and 'tis generally conceived, that either they mistook the Hebrew word, took foreign for an abbreviature of foreign in vain, or else that their copies are corrupted, foreign for foreign i. e. maxillas, saith Schindler and others after him. But first the abbreviature or apocope hath no example. 2. There is no such word as foreign indeed there is, both in Hesychius and Phavorinus foreign it signifies cheeks, …ut that a word seldome to be …et with in Authours, never in all the Books of Scripture, the Septuagint generally using foreign for it. 3. It is certain the Vulgar Latine reade foreign not foreign or else could have had no tentation to render it sine causâ; And so did the Arabick and Aethiopick too, which render it (both of them) in vain, though the Chaldee and Syriack following the Hebrew render it cheeks. On these considerations It may seem more reasonable to pay the LXXII and those other translations that due respect, as to think that they did not really misreade or mistake the Hebrew, but rather (as it is ordinary with all Interpreters) endeavoured to express the meaning of the proverbial phrase by more intelligible circumlocution, and this all but the Latine (which it seems did here follow, but did not well understand the Septuagint) have done happily enough. For what is foreign or which is all one, adversari or inimicari frustra? Why, literally to oppose or set upon in vain, i. e. uneffectually, to gain nothing by all their opposition, i. e. to be constantly repel'd and put to flight, turned back with shame in all their hostile Enterprises: And that is all that can be pretended to be meant by the phrase in the Original [thou hast smitten all mine enemies on the cheek] thou hast put them to shame or to flight reproachfully. And the same is the importance of the latter part of the verse, thou hast broken their teeth, the weapons by which Lions tear their prey, Psal. lviii. 6. and the breaking of which in that place is explained ver. 7. by their falling away like waters that run continually; In their keenest and most terrible onsets they are dissipated and put to flight; and that both the Hebrew and Greek denotes also, foreign breaking them into shivers or smallest pieces, which applied to an army is the utter discomfiting of them.