Paraphrase Upon the Books of the Psalms, Book 1 · Psalm 2
The Second Psalme.
Paraphrase. THe second of this first partition is a most divine mixture of history, and prophecy, certainly composed by David, and referring visibly to his person, and both typically and prophetically to Christ, and so understood expresly by the writers of the New Testament. The first immediate occasion and matter of it, seems to be the instating, and setling of David peaceably and triumphantly in his Kingdome, both of Judah, ii Sam. ii. 4. and after some short opposition, of Israel also, c. v. 4. and soon after that, his taking of Zion from the Jebusites, c. v. 7. and possessing and enlarging it, v. 9. (and bringing the Ark to it, c. vi.) after which Hiram King of Tyre presents him, c. v. 11. and Toi King of Hamath sends his Embassadour to salute him, and blesse him c. viii. 10. Mean while other heathen Princes assault him, the Philistims, c. v. 17, 22. c. viii. 1. and so likewise the Moabites, c. viii. 2. the King of Zobah, v. 3. the Syrians of Damascus, v. 5. the Ammonites, and Amalekites, v. 12. and so again, c. x. All which were wonderfully subdued by David, and the several victories recorded in those Chapters. But beside this first immediate, there is a second more remote, but withall as literall (by the confession of the Jews themselves) and more eminent matter of it, A prophetick representation of the Messias, vlz, of Christs inauguration to his Regall, and Sacerdotall offices, assaulted indeed, and violently opposed, and even crucified by the Jewish, and Romane Magistrates, Act. iv 25. but then victoriously raised from death by the power of his Father, Act. xiii. 33. and so exalted to his great offices, Heb. 1.5. and v. 5. and Rev. 11.27. and xix. 15. in the successful exercises whereof all our salvation consists.
1. Why doe the‖Nations foreign, heathena. †Conspire assemble, tumultuate,rage, and the people imagine a vain thing.
It is to little purpose that the Philistims, and so many other neighbouring heathen nations round about, and unquiet spirits at home, raise warre against David, now seated in his throne by God; All their designes, and enterprises against him are blasted by the Almighty, and prove successeless, and ruinous to them. And so in like manner, all the opposition that Satan, and his instruments, Jews and Romans, Act. iv. 25. make against Christ, the son of David, anointed by his Father to a spiritual kingdome, a Melchizedekian, Royal Priesthood, shall never prevail to hinder that great purpose of God, of bringing by this means all penitent believers to salvation.
2. The Kings of the earthb. ‖rise upset themselves, and the rulersc. †assembletake counsel together against the Lord and against his anointed, saying,
The Princes and Governours of the Nations round about Judea, the Kings of the Philistims, and Moabites, and Damascenes, and many more rose up against David, the Syrians joyned with Hadadezer King of Zobah. 2 Sam. viii. 5. and in so doing opposed the Lords anointed, one set up and supported by God in a special manner, and so in effect rebelled against God himself. In like manner did Herod, and Pilate, and the Jewish Sanhedrim make a solemn opposition, and conspiracy against the Messias, Gods holy childe Jesus, by him anointed Act. iv 27. and therein were fighters against God, Act. v. 39.
3. Let us break their bonds asunder, and cast away theird. ‖or yokescords from us.
Both of these alike resolving that they would not by any means be subject, the Philistims &c. to David, the Jews &c. to Christ, and the divine laws and rites of Religion, by which either of their Kingdomes were to be governed.
4. He that‖dwelleth foreign sitteth in the heavens shall laugh, the Lord shall have them in derision.
But God that ruleth all things, and is much more powerful than they, will defeat all their enterprises, and magnifie his divine providence, as in the securing of David, and giving him victories over them all, so in erecting and inlarging of Christs Kingdome, and making the utmost of the malice of men and devils, as means of consecrating him to that office of royall Priesthood, to which God had designed him.
5. Then shall he speak unto them in his wrath, and‖disturbe, affright foreign vex them in his sore displeasure.
All their enterprises, against this Government of Gods erecting, shall not attain any part of their desire, but only provoke God to great severities and terrible vengeances against them, remarkable slaughters in Davids time, upon his enemies, and under Christ's kingdome (the state of Christianity) upon the Jews and Romans.
6. Yet have I‖or anointed foreign set my King upon my holy hill of Sion.
Meanwhile 'tis an eminent act of Gods power and mercy to David, that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites, v. 6. and took the strong hold of Zion, and made it the seat of his Kingdome, and placed the Ark of the Covenant there, and thereupon called it the Mountain of the Lord, the hill of holiness, and there setled the Kingdome, long since fore promised by Jacob to the Tribe of Judah, but never fixed in that Tribe till now. And the like (but exceedingly more eminent) act of power and mercy it was in him, to seat Christ in his spiritual throne, in the hearts of all saithful Christians, possest before his coming by heathen sins, and trusting to false Idol Gods, parallel to the lame and the blind, 2 Sam. v. 16. (i. e. not improbably the Jebusites images, Teraphims, or the like, which could neither goe nor see, and yet were confided in by them, that they would defend their city.)
7. I will‖promulgate, or tell of a decree, or Covenant, declare thee. decree, The Lord hath said unto me, Thou art myf. sonne, this day have If. begotten thee.
Now was that Covenant solemnly sealed, and ratified to David, which he is therefore to publish unto all, so as it shall be in force against all persons that shall transgress it, that at this time God hath taken the kingdome from the house of Saul (Ishbosheth being now slain 2 Sam. iv. 6.) and settled it upon David, who was anointed over Israel also, 2 Sam. v. 3. given him the Rule over his own people, sett him up, as his own son, an image of his supremacy, having at length delivered him from the power of all his enemies, an… set him victoriously on his throne in Sion, which is a kinde of birth-day to him, the day of his inauguration, the birth-day of his power, though not his person, of his kingdome, though not of the King, and this much more considerable than the other. And in the parallel, the Evangelical Covenant is now sealed to Christ, and in him to all faithful Christians, a Covenant to be publish't to all the world, and the foundation of it laid in the death or rather the resurrection of Christ, the eternal son of God, who h…ving taken our mortal flesh, and therein offered up a full sacrifice, and satisfaction for the sins of the world, the third day after, was brought forth (as by a new birth) out of the wombe of the grave, (See Act. xiii 33.) now never to die again, and thereby hath ascertain'd unto us, (as many as spiritually partake of these, that die unto sin, and live again to righteousnesse,) a blessed immortal life.
8. Aske of me, and I shall give thee the‖nations heathen for thine inheritance, and theg. †ends or borders of the land.outmost parts of the earth for thy possession.
To this is consequent, as a free, and special mercy of Gods, the inlarging of this his Kingdome, not only to the inhabitants of Judea, but to many other heathen nations, the Philistims, Moabites, Ammonites, Idumeans, and Syrians &c. who were all subdued by David, through the power of God, 2 Sam. v. and viii. and x. and subjected to him. And so upon the Resurrection and Ascension of Chirst, by the wonderfull blessing of God upon the preaching of the Apostles, not only the Jews (many thousands of them Rev. vii.) but the heathens over all the world, were brought in, to the faith of Christ.
9. Thou shalth. ‖or rule, or feedbreak them with a rod of iron, thou shalt dash them in pieces like a Potters vessel.
All these neighbouring enemies that ris… up against him, shall he subdue, and slay great multitudes of them: And so shall Christ deal with his enemies, Jews and Heathens, subdue some, and destroy the impregnable, and obdurate.
10. i.‖And now beware, or take care to understandBe wise now therefore, O ye Kings, bei. ‖And now beware, or take care to understandinstructed ye Judges of the Earth.
This therefore may be fit matter of admonition to all neighbour Princes, as they tender their own welfare, that they endeavour to profit by others sufferings,†reformed and not fall foolishly into the same danger; that timely they make their peace, and enter into league with David, and undertake the service of the true God, which he professes. And in like manner when Christ is raised from the dead by his divine power, and so instated in his office of royall Priesthood, it will neerly concern all those, that have hitherto stood out against him, the Governors and people of Judea, and all others over all the world, that have lived in opposition to God, to repent, and reform at the preaching of the Apostles.
11. Serve the Lord withk. fear, and rejoyce with trembling.
Set your selves diligently and sollicitously to the ser…ice and obedience of God, the God of David, and be extremely careful, that y… displease him not; And especially, when the faith of Christ comes to be preacht, and those doctrines of purity, and charity &c. which he brought into the world, men must be careful to submit themseves to it, and obey it most circumspectly, and then they will finde all matter of joy and pleasure, and even of exultancy in so doing, Christs yoke is not only an easie, but withall a most gracious yoke, the most happy way to a cheerful, joyous course of living here, and raigning eternally, therefore the serving him most diligently, and rejoycing in that service, are very reconcileable, cannot one be separated from the other.
12. l.Kisse the sonne lest he be angry and yem. perish from the way, when his wrath is‖suddenly kindled, foreign See Psalm lxxxi. 14. kindled, but a little; Blessed are all they thatn. ‖fly, or betake themselves toput their trust in him.
In respect of David the anointed King, and so son of God (v. 7.) It is the necessary course for all the neighbouring Princes, to do, as Hiram King of Tyre, and Toi King of Hameth have done, the former sending him sumptuous presents by his Embassadors, 2 Sam. v. 11. the latter sending his own son Joram to salute him, and treat of entring a league and confederation with him, c. viii. 10. If they neglect their opportunity, and either associate with his enemies, or stand by unconcern'd, they will suddenly provoke him, and pay dearly for it, be sadly destroyed. Whosoever shall by any opposition or neglect offend him, will experimentally finde what a care God Almighty hath of him, and how severely he will deal with all those, that being thus admonished, do not speedily make applications and addresses to him. And so will it as nearly concern all the Jewish, and heathen people, to whom Christ is revealed, to adore, and address to him (as unto the eternal God, coequal with his Father, who alone can protect those, that apply themselves to him) to lay down all their instruments of hostility (their former sins) and diligently endeavour to pacifie him, and to that end sincerely enter into a confederation, and covenant with him, If they shall stand out, and not acknowledge his divine power, now he is risen from the dead, but continue to provoke him still, they will certainly have their portion with his enemies, be destroyed with the Jews, or after the like manner, that the Jews were, when the Romans came in, and wrought a horrid desolation among them, and only the believing Christian Jews, by obeying Christs directions, were delivered out of it.
Annotations on Psal. II.
V. 1. Rage] The notion of foreign foreignin the Syriack and Chaldee is to convene or assemble to counsel, so Dan. vi. 7. the Presidents and Princes foreign we read consulted, consilium inierunt, saith the vulgar Latine, foreign, the Greek, and so the Arabick also, and Syriack, they decreed, all agreeing that it signifies there an assembling and agreeing together in Counsel, and so the context there inforces, the designe of it being the making a Decree the result of a Consultation. And thus it will best belong to the Prophetical sense, and referre distinctly to the assembling of the Sanhedrim of the Jews, and Pilate, to the condemning and crucifying of Christ. The word also belongs to any assembling together, such as to the house of God, Psal. LV. 14. we walked unto the house of God foreign in company, the Lxxii. read foreign in concord, and so the Syriack in concord; the Aethiopick, and Arabick, with one or the same heart, but especially to a tumultuous assembly, and therefore the interlinear so renders it even in that place of Daniel, tumultuariè convenerunt, as here tumultuatae sunt, and Psal. LV. 14. cum strepitu, with a noise, and the Targum to the same purpose there foreign cum festinantiâ. Yet more particularly it belongs to such a tumultuous convening, as is in war, a going up to assault an enemy. So Jos. vii. 3. of making the people goe up against Ai to destroy it, the Targum reads foreign ne cogas omnem populum, make not all the people goe up to that service, where the Lxxii. foreign, lead not up, as a Commander his Souldiers, unless perhaps it should rather be foreign, force them not to goe up. Once more the word is used Psal. LXIV. 2. hide me foreign from the gathering together of the wicked, foreign, say the LXXII. a seditious uproare of the people. The militarie notion of it is that which more fitly pertains to David, in respect of the warlike assaults of the Philistims, and especially of the conjunction of several of them, the Syrians of Damascus with the King of Zobah 2 Sam. viii. 5. But the looser notion of it, for a conspiration and complotting of wicked men is most agreeable to the mystical and prophetical notion, that which is fulfilled in the Jews and Romans conjunction against Christ, those being the foreign foreignnations (so the word literally must be rendred, see note on Mat. xxiv. 2. & xxviii. b.) and in the same sense foreign populi, in the later part of this verse (as nations and people are all one) which conspired to put him to death.
V. 2. Set themselves] foreign foreignindeed signifies to stand, but in the conjugation hithpael, which here is used, it signifies to make himself to stand, and that is certainly to rise up. Thus the Targum understood it, which render it foreign, from foreign which certainly signifies to rise up, and so the Septuaagints foreign and the vulgars astiterunt, which our old Translation imitates, reading [stand up] so the Syriack surrexerunt, arose, and the Arabick insurrexerunt, made an insurrection, doe all accord in the rendring of it, and so it refers most fitly in the Historical sense to the warlike assaults of the Philistims &c. ordinarily exprest in the Sacred style, by rising up against; and so, in the Prophetical also, to the rebellions of the enemies of Christ, insurrections against his spiritual Kingdome.
V. 2. Take counsell] foreign foreignin Kal signifies sundavit, posuit, disposuit, to found, to set, to dispose; and then in Niphal the passive, wherein here it is used, it regularly signifies poni or disponi, and sometimes (when the context requires) to be founded or created. Here it seems to be taken in the first and simplest sense, and being joyned with foreign simul, it is no more then to be met or assembled together. Thus it is twice interpreted by the Lxxii, foreign they assembled here, and foreign Psal. xxxi. 13. and as it there notes an hostile assembling to take away his life, so it is here also: Accordingly a Jewish-Arabick translation, in the possession of learned M. Pocock, renders it, All of them assembled themselves in companies, confirming it from foreign Psa. xxxi. 13. and my soul enter not, foreign into their assembly, Gen. xlix. 6. And so it evidently imports in the first and historicall sence, their assaulting and invading David with their heathen armies, but in the prophetical, their assembling in the Sanhedrim to put Christ to death. This the Targum designed in rendring it, foreign which the vulgar translates exactly, convenerunt in unum, they met together, or joyned; either as Souldiers do in an army, or as Senators in a Councel: in the former way against David, in the latter against Christ.
V. 3. Cords] The foreign foreignordinarily rendred cords, doth in all reason adde somewhat to the bands, in the beginning of the verse; and then it is probable that the LXXII are in the right, which here, as Job xxxix. 10. have rendred it foreign yoke. Thus the Syriack and Arabick, and Aethiopick, and vulgar, all agree, reading it foreign jugum eorum, their yoke, and thus the sence is perspicuous. Bands are useful to tye on yokes, and accordingly we finde in the Septuagint foreign, Isa. v. 18. the band of a yoke of an heifer, that which tyes it fast upon the neck that it cannot be cast off, till first the band be broken. Thus therefore it here lies, first breaking the bands, and then casting away the foreign yoke. And this is most agreeable to the Context, which treats of renouncing subjection, which is in all idioms vulgarly expressed by a yoke bound on the neck of any; whereas the bands and cords are more agreeable to a state of captivity and imprisonment, which is not appliable to this place: for the Philistims, &c. were not prisoners to David, when they were supposed thus to speak, but such as feared the rising power of David, that they should be made subjects of his Kingdom, or rather that disclaim'd that yoke of God, refused obedience to those Commandments, by which that holy people was governed, would not endure the Jewish Laws, which as the foreign bands or thongs bound this yoke upon their necks. Accordingly the fore-mentioned Jewish Arabick translation thus renders the place, Let us break (or cut) off from us the bands of these two (the Lord and his anointed) and cast their reins from us, i. e. (saith he) their injunctions and prohibitions. And proportionable to these were the Jews and Heathens in the Prophetick sence, which would not endure Christs foreign, the yoke of purity and sincere obedience (no slavish bands or chains, but) an easie, nay, gracious yoke, which alone he now imposed on them, but would not be endured by those hypocrites. As for the origination of the word from foreign in Piel, complicavit, constrinxit, it very fitly belongs to such a yoke, as Oxen or labouring cattell are used to: it is made by wreathing and complicating, and it constrains and bindes together those cattle that are thus yoked. Another interpretation this third verse is capable of, so as to appertain to David, and to be his speech, and not the saying of the Heathen, to this sence; Though these nations consult and plot against us to keep us under, and scorn, and rage at our late good successes, yet now we will utterly break their yoke in pieces, take the foreign ii Sam. viii. 1. the bridle or government of the Metropolis (for which we have in the parallel place 1 Chron. xviii. 1. Gath and her daughters) out of the hands of the Philistims, and subdue them. But the former is the more received sence, and therefore I have adhered to it in the Paraphrase.
V. 7. Decree] The Hebrew foreign foreignfrom foreign insculpsit, scripsit, decrevit, statuit, mandavit, signifying proportionably many things, a writing, and so particularly a pact or covenant, subscribed by the parties hands, a decree, a precept, a rite, &c. the LXXII here render it foreign an order, an agreement, a precept, or ordinance, or decree; and so most of the ancient Interpreters accord, the Targum foreign Gods oath, or decree, or statute, or his pact, and covenant. All these notions are of affinity, and may here most fitly be put together. In the historical sense, it was first a decree in heaven immutable; then a pact or covenant with David and his seed, Psal. lxxxix 3. I have made a covenant with my chosen; that confirm'd by oath, in the same verse, I have sworn unto David my servant, and I have sworn by my holiness that I will (thus support, and) not fail David, but settle the kingdome on him, and his posterity, till Shiloh or the Messias come; and withall a command of obedience promulgate to his Subjects, and of making peace with him, to those that were round about him, ver. 12. In the mysticall sense it principally denotes the covenant made with and in Christ: which Covenant also was under Gods oath, an immutable decree, the oath which he sware to Abraham, Luk. 1.73. and a Law also, 1. in respect of Christ, requiring somewhat of him, he was to suffer, and so to enter into his glory, to be made perfect, or consecrated to his Royall Priesthood by sufferings; and 2. in respect of us, foreign, the law of faith, exacting from us an uniform obedience to him in the exercise of all his offices: and accordingly saith Clemens Stro. 2. p. 168. l. 12. foreign, S. Peter in his preaching stiled our Lord Christ the law and word of God; the Law as well as the Word of God; one that revealed Gods whole Evangelicall will unto us, as foreign, a Law-giver, as there it follows, and came not to destroy, but foreign to fill up and complete the severall Laws, which had formerly been given to the world. Here only it may be observed, that the adjunct foreign foreignhere joyned with it foreign seems to be mistaken by Interpreters: the LXXII seem to have read it foreign God or Lord, and so render it foreign, the Ordinance of the Lord, and so the Targum foreign of the Lord, and so the Arabick and Aethiopick; the vulgar, Praeceptum ejus, the Syriack foreign my decree, i. e. the Lords, v. 4. the precept of the Lord: But if it were thus in the Hebrew, the foreign must have been put after foreign, whereas here it is before it. Others seem to take foreign for a particle aequivalent with foreign so the interlinear, ipsum Decretum: but it is more reasonable to take it as vulgarly it is, for a preposition signifying de, and then it will be best rendred, I will tell of a decree or covenant.
foreignV. 7. Sonne] That David, as a King exalted by Gods peculiar command, should be stiled Gods Sonne, or that the time of his inauguration or instating in that power, taking possession of his throne, and subduing his enemies on every side, should be exprest by the day of Gods begetting, foreignhath nothing strange in it: It is affirmed in the name of God, Psal. lxxxix. 26. He shall cry unto me, Thou art my Father, and v. 27. Also I will make him my first-born higher then the Kings of the earth; where each King of the earth is lookt on as a Sonne of God, but he, as being higher then they, his first-born. We know an adopted Sonne is stiled a Sonne, and Salathiel, Mat. i. 12. is said to be begotten by Jechoniah, because he succeeded him in the Kingdome, though he were not indeed his Sonne. And so may David be Gods Sonne, being immediatly exalted by him, and indeed all other Kings, who are said to reign by him. And that the time of his Coronation should be lookt on as his birth-day, and accordingly kept festival, as the birth-day was, that is familiar in all Countreys. The feast of commemorating the building of Rome, we know, was called Palilia, and this title was by decree given to the day of Caius the Emperour his advancement to the Empire. *Sueton. in Calig. c. 16Decretum ut dies quo cepisset imperium Palilia vocaretur, 'Twas decreed that the day on which he began his Reign should be so called, and accordingly celebrated. And the Emperour generally had two natales, or birth-dayes kept, Natalis Imperatoris, and Imperii, the birth-day of the Emperour, and of the Empire: the first to commemorate his coming into the world, the second his advancement to the Imperial dignity. So Spartianus in Adriano tels us of the Natalis adoptionis, the day of his adoption (i. e. his civil birth) on V. Ides of August, and then Natalem Imperii, the birth-day of his Empire on the III. And Tacitus of Vespasian, Hist. l. ii. Primus Principatus dies in posterum celebratus, the first day of his Empire was celebrated afterwards. But then in the mystical sense some difficulty there is, what Sonship or begetting of Christ is here meant. The Schoolmen, from some of the Ancients, understand it of the eternal generation of the Son of God, and interpret the [hodiè to day] of an hodiè aeternitatis a day of eternity. But the Apostle S. Paul, Act. xiii. 33. applies it distinctly to his resurrection. He hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Sonne, this day have I begotten thee; and so Heb. v. 5. it is brought as an evidence of Christs being consecrated by his Father to his Melchizedekian High-Priesthood, which we know was at his Resurrection: Christ glorified not himself to be made an high-Priest, but he that said unto him, Thou art my Sonne, this day have I begotten thee, who in the dayes of his flesh v. 7. being made perfect became the authour of eternal salvation,— called of God an high-Priest, v. 9, 10. So Heb. 1.5. where this Text is again recited, the Context refers it to the exaltation of him in his humane nature, when having purged our sins, he sate down on the right hand of the Majesty on high, being made so much better than the Angels, v. 3.4. And to this belongs that of S. Hierom ad Paulin. David, Simonides noster, Pindarus, & Alcaeus, Christum lyrâ personat, & decachordo Psalterio ab inferis suscitat resurgentem: David our divine Poet sounds out Christ upon his Harp, and with his Psaltery of ten strings awakes him rising from the dead. Only it must be remembred, that as it was an act of his divine power, by which he was raised, and so his resurrection was an evidence demonstrative that he was the promised Messias, of whom the learned Jews themselves resolved, that he was to be the Sonne of God, and that in an eminent manner (so the High-Priest, Mat. xxvi. 63. Tell us whether thou art the Christ the Sonne of God, and Joh. i. 20. Rabbi, thou art the Sonne of God, the King of Israel) so this begetting him from the grave to a life immortall, did comprehend and presuppose the truth of that other fundamental article of our Creed, that he was that eternal word or Sonne of God, which thus rose. Thus the Apostle sets it, Rom. i. 4. speaking of Jesus Christ our Lord, made of the seed of David according to the flesh, and adding, that he was declared to be the Sonne of God with power, according to the Spirit of holinesse, by the resurrection from the dead. Now that this his resurrection, and exaltation consequent to it, is here sitly exprest by Gods begetting him, will easily be believed upon these two accounts: 1. That in respect of his humane nature it was a second (as that from the mothers womb a first) entrance on humane life, the grave was but a second womb, from which now he came forth; and it is not unusuall to call the resurrection of one of us foreign a new or second birth: 2. that Princes or Rulers are in Scripture style called Gods, and children or sons of God, I said you are Gods, and you are all children of the most high; and then instating Christ in his Regal office is the begetting him, and so the saying, Thou art my son, i. e. by saying, constituting him so, the second sort of Natalis or birth-day, the birth-day of his Kingdome, yea and Melchizedekian Priesthood too (to that the Apostle applies it, Heb. v. 4.5.) for to both these he was solemnly installed at his Resurrection. The Chaldee of all the Interpreters seem alone not to have understood this mysterie, who render it, Thou art beloved by me as a sonne by a Father, thou art pure to me, as if this day I had created thee.
V. 8. Utmost parts] That foreign foreignfrom foreign finitus, terminatus, consumptus est, signifies the utmost skirts, the extreme parts of that which is spoken of, there can be no question. All that is here to be noted, is, the dubious notation of foreign foreignearth, that is joyned with it. For if that be interpreted of the Universe or whole world, then there can here be no place for the historical sense, respecting David, for it is certain he was never constituted by God the Universal Monarch of the whole world. Yet on the other side, if it be not taken in this latitude, it will fall short of describing Christs kingdome, which was to be propagated, and set up in all nations, those that were most remote from Judea. For the reconciling of which difficulty, it appears necessary to assign to foreign land or earth, here, the double notion of which the word is capable. Sometimes it signifies that land of Judea peculiarly (see note on Matth. xxiv 6.) and then the bounds or extreme parts of that land] are the Nations that border on it, or are near situate about it, the Philistims, Moabites, Idumeans, Syrians, &c. for all these were literally conquered and subjected by David. So Psal. Lxxii. speaking of Solomon, the Kings (i. e. King Davids) son v. 1. and of the extent of his Kingdome, it is said v. 8. that he shall have dominion from sea to sea, and from the river unto the ends of the earth: which though the Lxxii. render foreign the world, yet certeinly belongs not to all the world, in the larger acception, but in this narrower, common both to foreign earth, and foreign world, (see note on Mat. xxiv. 8.) the bounds of the Jewish Kingdome, and so is well paraphrased by the Chaldee, from one corner of the great sea to another corner of it, from Euphrates to the ends or bounds of the land. And so Psalm Lxi. 2. when David saith, from the ends of the earth I will cry unto thee, 'tis sure from beyond Jordan (and not in any remote corner of the world) whither he was then fled for fear of Absalom, 2 Sam. xvii. 22. where though the Hebrew word for [ends] be not the same that here, yet it is exactly aequivalent to it foreign foreignfinis, or extremum, and rendred by Lxxii. foreign from the extreme parts of the land, in the same style as here it is. But then if we look forward to the mystical Prophetical signification, we must be forced to forsake this restrain'd sense, and take it in the full latitude, so as to note all the remotest nations of the world, as well as those that border on Judea, for to all them was this spiritual Kingdome of Christ extended. And it is well becoming the wisdome of the Prophetick pen-man, and the comprehensive richness of the sacred style, to comprise both these in the same phrase, as it is thus diversely interpretable.
V. 9. Breake] The Septuagint and (except the Chaldee Paraphrase) all the antient interpreters read not here [break] but rule or feed, foreign pasces or reges eos. By this 'tis evident, that they read the Hebrew with other points, than we now do; foreign shall feed them, from foreign foreignpavit, and not, as now the Hebrew copies have it, foreign shall break them, from foreign fregit. And S. John reteins the Septuagints reading, and so gives it authority Rev. 11.27. What is the full importance of that phrase, to feed with a sceptre or rod of iron, is at large explained on that Chap. note o. and in the Addit. Annot. viz. to exercise Regal, rather than Pastoral power, to bring them to contrition, if it may be, if not, to destroy them utterly.
V. 10. Be wise] The full importance of the two verbs in this tenth verse will be thus best understood. The former of them from foreign foreignintellexit, prudenter se gessit, doth in Hiphil, in which here it is, literally note the causing prudence or understanding to any; where any other is mentioned, it is the teaching that other, but here, where there is no such mention, it must be reciprocal upon themselves, and be thus literally rendred, cause your selves to understand, and (that being to be done by studie in matters of speculation, by caution in matters of prudence or practice) study, or take care to understand, endeavour to benefit by others sufferings, or the dangers you see before you, if you do not take heed or beware. And thus it fitly belongs to the Princes in Davids time, who by the unseasonable and costly opposition of so many against Davids Kingdome, might now in all reason be advised to beware of the like attempts: and much more when Christ is risen from the dead, ought all others (who observe the practises of the Jews in crucifying him, and the fearful judgements that attended them) to beware by their example, lest by holding still out against the faith, they bring on themselves the like destruction. As for the second verbe foreign from foreign foreignerudivit, castigavit, correxit, 'tis here in Niphal, literally erudimini, castigamini, corrigimini, be ye instructed, chastised, corrected; and this being understood of a real, not only verbal passion, and applyed to correction of manners, and not external bodily discipline, it is fully rendred by [be ye reformed.] Thus Lev. xxvi. 23. And if by these things (the judgments foregoing) foreign we render it, ye will not be reformed, where the LXXII. retein foreign as here, a word by which reformation is fitly exprest (1 Tim. 1.20.) the Samaritane, not hear me, or, not obey me; And the latter part of the verse [but will walk contrary to me] assures us of the sense, that being not chastned there, signifies the real passive, their being not wrought on by chastenings, not taken off from their hostilities to God, not reformed, not amended by them. And as thus 'tis applyable to the heathen borderers of Judea in Davids time, who were now admonished to forsake their hostile wayes, and to convert to God, and make leagues of peace with David, so signally exalted by God; so doth it most expresly denote the Apostles preaching repentance after the resurrection of Christ, and that in a passive forme, as here, foreign Act. 11. v. 40. Be ye saved or delivered, where by that conversion, repentance, or reformation is distinctly meant. See note on Luke xiii. 6.
V. 11. With fear] The onelyonly difficulty in this eleventh verse arises from the trajection or foreign here observable (which yet in Scripture, especially in the poetical parts of it, is not extraordinary) the separating of these two phrases [with fear] and [with trembling] one joyned with serving, the other with rejoycing in God, and the latter conjunction not very commodious, joy and terrour or trembling being not ordinarily found together. This difficulty is not removed by the descant of some, which alluding here to Musical Instruments, Lutes or Harps &c. observe that the Musick arises from the tremulous motion of the strings; for besides many other failings in the parallel, the trembling here is annext to the rejoycing, and not sett as the cause, from whence it proceeds, and in the foreign, our trembling is neither the cause, nor the concomitant of our rejoycing. The Chaldee therefore reads it foreign and pray; the Syriack foreign apprehend, lay hold on him, (either of which is much more reconcileable with the trembling, than rejoycing is) Abu walid Ebn Jannahi, the Hebrew Grammarian, known among them by the title of the second Grammarian, (a Manuscript in the possession of learned Mr. Pococke) saith, that the word foreign signifies indifferently any commotion whether through joy or grief, and makes use of this place for the proof of his observation, as if it should be rendred [be moved with trembling] and so the Jewish Arabick translation renders it, [and fear him with trembling] and confirms his version by comparing the Hebrew foreign with the Arabick foreign tarb, i. e. commotion (by which also Abu Walid renders it) which they use in case of fear, as well as rejoycing, and so he would have the word rendred Hos. x. 5. The Priests thereof foreign shall be grieved &c. and so R. Tanchum also on that place. If this may have place, then indeed the difficulty is quite removed, for then the verse will run thus, Serve the Lord with fear, and fear him with trembling: But because this notion of the word foreign is not sufficiently proved from this one place (of which the question is) and that of Hosea, where all the antient interpreters render it rejoycing, and wherein if it should signifie grief, yet that is no evidence, that it signifies fear here; it will therefore be more reasonable to adhere to the usual notion of foreign for rejoyceing, and a little to alter the order of the construction and connect in sense (though they be separated in words) these two phrases, with fear, foreignand, with trembling, and so in like manner the two verbs, serve and rejoyce. Examples of this are frequent in this book. See Psalm LXXIX. 2. where as the dead bodies of thy servants, and the flesh of thy saints, are but an foreign, one thing exprest in two phrases, so the fouls of the heaven, and beasts of the earth, being divided in the words, must yet be connected in the sense, thus, they have given the dead bodies and flesh of thy servants and Saints to be meat to the souls of the heaven, and the beasts of the earth. So again in that Psalm ver. 4. and very frequently elsewhere, which the attentive reader will observe. Now for fear and trembling, the conjunction of them and the like words is frequent in the new Testament, thereby to note a compound of humility, and diligence, and sollicitude, and caution, and fear of displeasing, and that as the most proper qualifications of our obedience either to God or man. Thus, Work out your salvation with fear and trembling, Phil. ii. 12. Servants obey your Masters with fear and trembling, Eph. vi. 5. So of the Corinthians obedience to Paul 2 Cor. vii. 14. Titus tells that Apostle v. 15. how with fear and trembling they received him (S. Pauls messenger to them) So S. Chrysostome Serm. 31. de Natal. saith of the Angels, that they assist our services foreign with fear and trembling, and that the Seraphim foreign cry with fear, Holy, holy, holy.— And so Heb. xii. 28. Let us serve God foreign with reverence and godly fear, and that a fear of displeasing and incurring great hazard thereby, For our God is a consuming fire. See note on Phil. 11. c. This then is in all reason the first account that is to be given of these words, that the fear and trembling are here to be joyn'd in sense, and all carefulness, and unwillingness to displease (the best qualification of obedience) resolved to be the importance of them. And then in like manner the [Serve the Lord, and rejoyce in him] will be an foreign (in which figure the holy Scripture abounds) and be in sense best rendred, serve him cheerfully or joyfully, and that very reconcileable with the other phrase; our diligence & fear of displeasing will be very happily joyned with our serving him chearfully, there being nothing more pleasant than to serve him diligently, whom we truly reverence, and are most unwilling to displease, and no possibility of being pleased with our own service, if it be not performed with all zeal and diligence. Thus have some understood Heb. xii. 28. foreign, to serve God well pleasedly or joyfully with reverence and godly fear: in which sense it would be an exact parallel with this verse, would but the foreign bear the passive signification, for then the foreign would be all one with our serving and rejoycing, foreign.or our joyful serving, as the reverence and godly fear with fear and trembling. But I suppose foreign foreignthere must be taken in the active sense, foreign, saith S. Basil, So as is well pleasing to Christ, and so is not applicable to this place.
V. 12. Kisse the sonne] foreign foreignkisse the sonne doth evidently belong in the first sense to the neighbouring Kings, sending presents and messages of peace to David, in token of reverence and high respect unto him, (in like manner as some of them did, Hiram of Tyre, and Toi of Hamath) kissing the hand or feet, being a token of that, as also of subjection and obedience, osculum homagii, a kisse of homage, so Samuel kissed Saul, 1 Sam. x. i. when he anointed him King; and that is the reason of the phrase Gen. XLI. 40. according to thy mouth or word foreign all my people shall kisse, foreign shall obey, say the Lxxii. (and so the Arabick and the vulgar) foreign, receive law or judgement, saith the Syriack. And so as literally it appertains to Christ, the son of David, here praedicted, and typified by him, and that in a higher sense, than that of which David was capable. For foreign foreignto kiss is used also for adoration, so 1 King. xix. 18. we finde together the bowing of the knee to Baal, and the mouths kissing him; And so it fitly belongs to the Messias, in respect of his divine nature, to which that is truly due, which was Idolatrously paid to Baal. The Chaldee here read foreign receive instruction, and the Lxxii. foreign, apprehend discipline, and the vulgar Latine and the Aethiopick follow them, and the Arabick with a little change, adhere to discipline, and none of the antient Interpreters, but the Syriack, keep to the Hebrew, Kiss the sonne. This hath made learned men resolve that they read the Hebrew otherwise than now we have it, for foreign kisse, foreign apprehend, by the changing ש into ש and ק into צ; and that having done so, they took foreign (the Chaldee and Syriack for sonne) for foreign purity or pure doctrine. But this, I confess, seems not to me so probable, viz. that they should thus mis-read the one, and misrender the other (especially when the Chaldee foreign is elsewhere so evidently and confestly used for son, Ezr. v. 1. and again v. 2. and Prov. xxxi. 2. and foreign purity is somewhat remote from foreign discipline) when a farre more obvious reason may be rendred of it, viz. that they did not so much render, as paraphrase the Hebrew, and so set [receiving instruction or discipline] as that comprehends both Obedience and Faith, (the first of the neighbouring Princes to David, and both of all sincere Christians to Christ) as the most intelligible way of circumlocution to interpret kissing the son.
V. 12. Perish from the way] The phrase foreign may here deserve to be considered.foreign The affinity with foreign the way of the wicked shall perish, Psal. 1.6. may suggest this figurative but literal rendring of it, Ye shall perish the way, i. e. your way shall perish, all you have shall be utterly destroyed. Such a kinde of construction we have Isa. 1.30. Ye shall be as an oak foreign falling the leaf, i. e. whose leaf falleth. The Chaldee exactly follow the Hebrew, and read foreign which the Latine renders, & amittatis viam, and ye lose the way; so foreign is primarily used of losing any thing, and so saith Castellio, & perdatis res vestras, and ye lose all you have. And thus, being spoken of enemies assaulting David, the phrase may be used, for being routed, dissipated, scattered, which is the destruction, and bringing to nought of an Army; as Act. v. 36. foreign, being dissolved and brought to nothing are put together, & v. 37, foreign, the Generals being destroyed, and his Army being scattered. But the Syriack interpose the preposition foreign from, and so read it, as we doe, perish from the way, herein according with the Lxxii. foreign be destroyed from or out of the way, or as foreign signifies tolli, being taken out of the way i. e. perishing; and sure 'tis nothing extraordinary for the preposition, in Hebrew poesie, to be understood, when 'tis omitted, and therefore this our vulgar rendering may be adhered to, and preferred before the former, though the sense be the same in all the waies of rendering. Of this phrase Abu Walid in his Dictionary, and R. Tanchum on Josh. 1. take up an interpretation, different from others, by rendering foreign (in the notion of the Chaldee verbe foreign calcavit) calcatio, conculcatio, treading on, or treading under feet, to this sense, lest you perish by treading on, or being troaden under his feet. The foreign that follows, is by the Lxxii. rendred foreign, quickly, suddenly, and so is used in other places, particularly Psal. Lxxxi.foreign 14. I should foreign soon have destroyed their enemies.—
V. 12. Put their trust] foreign from foreign literally signifies betaking, foreignapplying ones self to any, as to a refuge, or place of strength and safety, seeking protection from any, and accordingly trusting, confiding, or hoping in any. The former doth here most fitly agree to the Historical sense, as it respects David, the son which is to be kissed, in the beginning of the verse; for that is it to which the neighbouring Princes are advised, viz. to apply themselves to him by presents, to desire protection from him, and enter league with him. And so also it belongs commodiously to Christ, to whom they must betake themselves as to a refuge, when the desolation breaks in upon the Jews: The Christians that do so, are the only persons that escape, by flying out of Jerusalem to the Mountains, as Christ forewarned them; And so in the sacking, and taking of Heathen Rome, by Alaricus and his Gothish army, they only escaped, which fled to the Basilicae, i. e. to Christ, that was worshipt there. Yet may it in this mystical sense be taken in the greatest latitude, Christ being the only fit and proper object of our trust and hope, though David was not. One thing more deserves here to be taken notice of, the style, or manner of expression, If his wrath be kindled foreign suddenly, Blessed are all they, i. e. in prophetick dialect, foreignye shall certainly be destroyed. So Rev. xiv. 13. Blessed are the dead— for they rest from their labours—] is but a way to express the dismal judgments, that were then falling upon the earth, as it followes v. 14. 15. So Mat. xxiii. 39. Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord, i. e. till I come in a direfull manner, to take vengeance of you. And many other passages of Prophetick Scripture there are in the like or the same dialect.