Paraphrase Upon the Books of the Psalms, Book 3 · Psalm 73
PSALM LXXIII.
A Psalm a.of Asaph.
Paraphrase. The Seventy third Psalm, the first of the Third Book of this Collection, seems to have been composed byforeign * foreign by the hand… of Asaph. Chald. Asaph (either the Recorder, the chief of the Levites that ministred before the Arke of the Lord, who is frequently mentioned in the story of David, see 1 Chron. xvi. 5. or else some other of that name of latter times.) It contains a discourse of Gods providence, and the wise purposes thereof in permitting wicked men to prosper, though but for a time. It is much of theforeign † foreign like for the argument Aben Ezra. same subject with Psalm 49. and seems to have been composed by him for the use, or as in the person, of David: see v. 24.
1. Truly God is good to Israel, even to such as are of a clean heart.
It is a most certain infallible truth, that God is abundantly gratious and kinde (and not faithfull and just only) to every true hearted, sincere, upright servant of his.
2. But as for me, my feet were almost gone, my steps had well-nigh slipt.
Yet was I under no small temptation to doubt of the truth of this, and so to deny that which is so main an article of the belief of all that acknowledge a providence.
3. For I‖had a zeal against foreign was envious at the foolish, †I shall see the peace foreignwhen I saw the prosperity of the wicked.
For I had a zealous displeasure, or indignation against ungodly wicked men, to see them go on still in their sins so foolishly and irrationally; and being thus affected, I was surprised with a suddain incitation, to think that they were likely to prosper and enjoy a secular felicity, and all good successes in their impieties; and this was a matter of temptation to me.
4. For there are nob. bands in their death, but their strength is*or fat, or robustious. firme.
For when I considered them, me thought they were strong and vitall, likely to live and prosper a long time.
5. They are not‖in the sorrow or pain of the weak. in trouble like otherc. men, neither are they†scourged with man. plagued like other men.
Whereas many other men meet with diseases and maladies of all sorts, and the generality of mankinde with misadventures, and afflictions, and sundry sore scourges and chastisements, these seemed to have an immunity from all.
6. Therefore prided. compasseth them as a*ties on their chain, or necklace, violence fastens the ornament upon them. chain, violence covereth them as a garment.
And being thus heightned and puft up, they set themselves out most magnificently, and make use of all the unlawfullest means, oppression and rapine, to maintain it.
7. Their eyes stand out with fatness, they have‖surpast the imaginations of the heart foreign more than heart could wish.
They thrive and increase in wealth and grandeur exceedingly, and unexpectedly advance to a greater height than either themselves could at first project, or any man else divine or imagine possible.
8. e.They‖deride and speak malitiously, from on high they speak oppression. are corrupt, and speak wickedly concerning oppression, they speak loftily.
And being thus elevated they deride all others, say any thing that may tend to the mischieving others, and out of the pride and hautiness of their hearts profess to commit all injustice, to oppress, and scorne to be restrained by any laws divine or humane.
9. They set their mouth against the heavens, and their tongue walketh through the earth.
They profestly blaspheme the God of heaven, despise his threats, oppose and resist all his commands, and take liberty to say what they please of any the most innocent orforeign * foreign against the holy of the earth. Chald. holiest man upon earth.
10. Therefore his people†turne returne hither, andf. *plentifull waterswaters of a full cup are wrung out to them.
And this tempts pious men, when they see them thus riot it in violence, and blasphemy, and contempt of all sanctity, to pour out abundance of tears, in the contemplation.
11. And they say, How doth God know? is there knowledge in the most high?
And thus to dispute and argue within themselves, Doth God indeed see and discern and take notice of all this? If he doth, how comes it about that he permits them?
12. Behold, these are the ungodly‖and they are the prosperous of the age or world foreign who prosper in the world; they increase in riches.
'Tis most visible that they which are thus wicked, injoy the greatest tranquility and prosperity in this life, have all the wealth and greatness of the world heaped upon them.
13. Verily I have cleansed my heart in vain, and washed my hands in innocency.
And there (as they are moved to argue) what reward is there for perfect purity of hearts and hands, of thoughts and actions, for all the strictest exercises of all virtues, if the quite contrary to all this be thus prospered by God.
14. For all the day long have I been plagued, and chastened every morning.
And they that have faithfully endeavoured to make good their innocence in both, are yet exercised with continual afflictions?
15. If I say I will speak thus, behold, Ig. should†or pre… ricate. offend against the generation of thy children.
Such thoughts as these are apt to suggest themselves on this occasion; but then piety soon gives a check to them as prophane and blasphemous, the denying of the divine providence, and downright apostacy from all profession of piety.
I resolved therefore more accurately to weigh this, that was matter of so much disquiet and trouble and temptation to me.16. *And ןWhen I thought to know this,‖which was grievous in mine eyes foreign it was too painfull for me.
And as soon as I made my resort to thy sanctuary, entring into a sober consideration of Gods counsels and providence, I discerned what was the ordinary conclusion of these mens felicities:17. †when I go foreignUntill I went into the Sanctuary of God:*I shall understand foreign then understood I their end.
18. Surely thou didst set them in slippery places, thou castedst them down intoh. destruction.
The same that of those that are exalted to the top of an hill, and when they are there have no firme footing, but slip and fall, and then by the highnesse of the ground are more sorely kruised, even killed outright by this their fall.
19. How are they brought into desolation? as in a moment they are utterly consumed with terrors.
So doth it befall wicked men, when they are arrived to the height of their secular prosperity, they suddenly fall into a most terrible amazing destruction.
20. As a dream when one awaketh, So, O Lord, when‖they awake. thou awakest thou shalt†illude, mock, or make to vanish. i.despise their*or shadow. image.
And so their prosperity is no more but like that of a dream; whilst it lasts, it is but imaginary, not real, the gaining of the honours, or pleasures, or riches of the world, which are themselves but splendid nothings, meer phasmes, and when they are unlawfully gotten or injoyed, are farre from being any solid prosperity, and then within a very little while, they are lost or taken away from them: lost by some turne or change here in time of life, or else seised on by God, and taken from them by death; and so this very shadow of prosperity vanishes presently, is of a very inconsiderable duration.
21. Thus my heart was grieved, and I was pricked in my reins.
22. So foolish was I and ignorant; I was as a beast before thee.
It was therefore a stupid and bestial ignorance and folly in me, thus to be disquieted and troubled with the sight of the prosperous successes that wicked men meet with, and to have any temptation to repine and murmure at my own afflictions, as if those were a marke of my being neglected by thee.
23. ‖And I foreignNevertheless I am continually with thee: thou hast holden me by my right hand.
When all this while I have been particularly considered and cared for, and in a special and eminent manner supported by thee.
24. Thou shalt guide me with thy counsel,k. and†after glory receive me. afterward receive me with glory.
And have assurance that thy providence shall conduct me safe through all my afflictions, and at length deliver me out of them, and bring me to an honourable condition here, and eternal rest with thee hereafter.
25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.
Lord, there is none in heaven or earth except thee only, no creature in the world to whom I have any inclination to address my selfe, to seek their aid, or to have any dependance on them: I have a full security in relying and waiting on thee.
26. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.
Though never so great afflictions befall me, what perplexities and destitutions soever Hab. 3.17. yet thou, O God, art my sure defense, thou shalt never faile me: and all the prosperities in the world are comprized in this, and insured on me, that thou art pleased to be my God, and continually to yeeld me all that which others in vain seek for from their worldly succours.
27. For lo they that are farre from thee shall perish; thou hast destroyed all them that goe a whoring from thee.
For nothing is more visible and frequently experimented, than that they that forsake God, and apply themselves to any other hold, that are guilty of this adulterous falseness unto him, using him as those wives who prefer any other before their own husband, are frustrated and disappointed in their Atheistical designes, and signally punished, brought to nothing, and destroyed by God; as it is just for the injured husband to bring the adulterous wife to open punishment.
28. But it is good for me to draw neer to God; I have put my trust in the Lord God, that I may declare all thy works.
On the contrary, there is no such advantageous and politick course even in respect of the injoyments of this life, as that of a close and constant adhaerence to God, without ever falling off from him to any unlawfull worldly trusts or refuges. And this shall be my course, to him I will addresse my selfe for the supply of all my wants; and beside the benefit of having them richly supplyed to me, I shall be ingaged also in that most honourable imployment of proclaiming Gods gratious acts of wisdome and admirable providence, and exciting all men to adore and blesse his holy name for them.
Annotations on Psalm LXXIII.
Tit. Of Asaph] How foreign foreignshould be rendred here and in the following Psalms, may be matter of some question. For as the preposition foreign is sometimes a note of the genitive case, and so an intimation of the author of the Psalme, and accordingly Davids Psalms are generally thus entitled, foreign, of David; so it is also a note of the dative case, and then refers to the Musitian that was to sing, or order the singing of it, as when the Psalm is committed to the Praefect of the Musick, the style is foreign to the Praefect— But the former notion is to be imbraced, both because foreign is so perfectly proportionable to foreign, that as David was known to be author of the Psalms which were so inscribed, so Asaph is in reason to be believed the author of these other; and also because in diverse of them, Ps. Lxxv.Lxxvi.Lxxvii. as in Davids, there is express addition of foreign to the praefect, which will not permit Asaph to be the singer, but in all reason the author of them. What Asaph this was, whether he in Davids time 1 Chron. xvi. 5. or some other in after-times, must be uncertain, and consequently whether those Psalms under his name which refer to latter times, as Psalm Lxxiv.Lxxvi.Lxxvii. but especially Psalm Lxxix. (which by the vastation of Jerusalem seems to refer to the time of Nebuchadonosor) be to be looked on as Historical, or Prophetical onelyonly. The Chaldee there say of the Lxxix. Psalm, that it was on the destruction of the house of the Sanctuary, and that foreign he spake by the spirit of Prophecy. Yet it may have been Historicall, and so it is most probable by the style, and then it must have been composed by some of that name of after-times; and if so, then there is no reason to doubt, but the rest which bear Asaphs name were so also.
V. 4 Bands] What foreign foreignhere signifies will be hard to define, it being uncertain from what root it comes, and there being but one place more of Scripture wherein 'tis used, Isa. Lviii. 6. There 'tis by all the antient interpreters rendred knots, or bonds, and so 'tis generally expounded by Grammarians: 'tis, saith David de Pomis, foreign tantamount to the word which, from foreign to binde, signifies bonds; and to the same effect saith Kimchi in his Roots. But this doth not secure us of the importance of the word in this place, there being many possible rendrings of it, to each of which this of bands will be appliable. For 1. the word bands in Hebrew stile oft signifies child-bed pangs, so the word foreign (which seems to be the same with foreign) is indifferently used for bands or pangs, and so is rendred foreign pangs Act. ii. 22. (see note c. on that chapter) and this because the child-bed-pangs are caused by the breaking of those ligatures which joyne the infant to the wombe, which consisting of a texture of nerves and membranes, parts of a most accurate sense, cannot be severed without causing intolerable pains. Hence therefore the notion of bands may here fitly be ingredient in the expression of pains or agonies, especially when all pain, of what kinde soever, is some degree of solutio continui, a rupture, at least straining of those fibers of which the sensible parts of our bodies are composed: and accordingly pain is either more or less, in proportion to this breach of union; the torments of abortions greater then those of regular births, and those of an untimely violent death exceed the pains of a natural, where age is the only sickness, where there are no bands to be forced asunder, but the ripe fruit drops willingly from the tree, men come to their grave in a full age, like as a shock of corne comes in in his season, in Jobs language, ch. v. 26. whereby he concludes his description of a prosperous life. Upon these grounds this seems to be the most probable signification of the phrase foreign there are no pangs, because no ligaments, in their death; their death is not caused by those violent and painfull assaults, as other mens frequently are; foreign they dye with ease, as Kimchi speaks; and to the same purpose Abu Walid, who renders foreign difficulties, hardships, molestations. To this notion the Syriack seem to have particular respect, rendring it foreign, which the Latine interpreter translates terminus, (as from foreign omnino prorsus, from whence, saith Ferrarius, is foreign finis, terminus:) but then likewise foreign signifies chordae, and fides, strings, to which most probably that translater had an eye; and withall it signifies apostemata, sappurationes, apostems, or boils, according to the Oriental way of expressing all pain and torment by bands and ligatures. Secondly therefore; and in good agreement with this first notion, by bands we may understand any kinde of disease or pain, or pressure or heavy burthen, which is wont to be bound on them on whom 'tis laid: so Mat. xxiii. 4. foreign, they binde heavy burthens and hard to be borne; where the heavy and most unsupportable burthens are laid on them by way of foreign bands; to which the Prophet referrs, when he mentions the yoke of his burthen Isa. ix. 4. a burthen tyed on, as a yoke is wont to be. And thus diseases are exprest in Scripture-style.— See the story of the woman which had a spirit of infirmity, a sore disease inflicted on her by an evil spirit, eighteen years, Luk. xiii. 11. to her Jesus saith v. 12. foreign thou art loosed from thine infirmity, (and loosing, we know is proper to bands;) and v. 15. he compares her cure to the foreign, loosing or untying an oxe, and v. 16. in expresse termes, this daughter of Abraham, foreign, whom Satan hath bound, loe these eighteen years, (where her spirit of infirmity v. 11. is in other words exprest by Satans binding her:) and again in the end of that verse, foreign, ought she not to be loosed from this band, i. e. cured from this sickness? In that story, this violent disease, with which she was so affected, that she was foreign bowed together, is styled foreign a band, and consequently foreign bands here may by analogy fitly signify violent diseases; which Aquila owns in his translation, foreign, there are no diseases, or hard sufferings. To either of these acceptions of the worde for child-bed-pangs, or whatsoever other pains or pressures, the use of it Isa. Lviii. 6. will well accord, where to loose the bands of wickedness signifies the rescuing the oppressed from their injurious pressures, that afflict them as sore as pangs or pains doe those that are under them; but most commodiously it will be interpreted of burthens or weights which are unjustly bound upon them, and press them sore. The Chaldee there have a paraphrase, which will give us a third acception of the word, for a bond or obligation, in judicature, which binds one to undergoe the award of it, a decree or sentence as it were; for so they render foreign bands of wickedness, by foreign bonds of writings of false judgments. And thus among us, men are said to be bound over to judgment, when they are before a tribunal to answer any thing laid to their charge; and so again to be bound over to punishment, when judgement is past upon them. And in this sense, there are no bands foreign to their deaths, will be, there are no writts signed for their execution. And to this well agrees the Paraphrase of the Chaldee in this Psalm, they are not frighted nor troubled, foreign for, or because of the day of their deaths, as they that are sentenced or bound over to death (be it by form of law in judicatures, or be it by disease, or any thing else, as 2 Cor. i. 9. foreign, having the sentence of death, signifies being in imminent danger of it) are supposed to be. And the phrase being here poetically used, may reasonably be extended to all other ways of death, disease, slaughter in the field, as well as that by judicature, and any kinde of danger to the life be thus exprest by bands or obligations to their death; as among us apprehending, or taking, or seizing on, being phrases primarily used in judicature for the officers apprehending of malefactors, are vulgarly used of diseases and death it self. A fourth interpretation of the word the Lxxii. on that place of Isaiah do suggest, rendring it foreign. That word foreign, we know, signifies a conspiration, or conjunction of many, and with foreign iniquity, is used of Simon Magus, when he would have bought the gifts of the spirit of God, out of a Satanical design, the more advantageously to oppose and set up against Christ; see note on Acts viii. e. This is the frequent importance of foreign ligae, colligationes, conspirationes (to which David de Pomis told us the foreign here is equivalent) and that the sense may possibly bear also; there are no conspiracies for their deaths, wicked men being of all others the safest in this respect, good men being hated and conspired against by evil men, but good men conspire not against evil. Of these foure possible senses, the first and second together seems most probable, that the wicked men have no pangs, or assaults of pains and torments foreign bringing them to their deaths. Castellio renders it in Latine stile, non sunt necessitates quae eos enecent, there are no necessities to cut them off, (no fatal destinies to bring them to their end, such were diseases, and the rest which the Poets feign'd to come out of Pandora's box.) Our vulgar hath not mistaken the sense, when they read, they are in no peril of death. To this accords what here follows, foreign foreignin our rendring of it, their strength is firm, or fatt, (as Eglon Jude iii. 17. is said to be foreign a very fat man) noting an athletick health and habit of body, that is the firmest and most robustious, farthest removed from foreign consumptive, or emaciating sicknesses, and so from all danger of death. The Lxxii. render the verse foreign, there is no rest (so the Arabick understands it, and so saith Hesychius, foreign, it signifies rest; and so foreign in Lucian, is to ly upon the back and look up, the posture of rest) in their death, and firmament in their scourge: and the Latine, non est respectus morti eorum, & firmamentum in plagâ eorum, there is no respect to their death, and firmament in their plague. 'Tis not easie to divine what they meant by these expressions; unless perhaps reading foreign in the notion of renitence, refusing, denying, (foreign, saith Hesychius, it signifies to deny, refuse, not to consent) the meaning may be, that they have no aversion to, or at their death, (they die in a good old age, without any violent disease to bring them to it;) nor is there any firmness in their scourge, the diseases or afflictions that befall them are quickly over again, continue not long upon them. But the Latine will not be brought to this sense. It may be non est respectus morti eorum may signifie, they do not think of dying, and then that will not be far from the sense, though with the words it have no affinity. Our former English, which most frequently follows them, hath here happily departed from them, and rendred it fully to the sense, they are in no peril of death, but are lusty and strong. But still it must be acknowledged there is great difficulty in foreign, whether מ be radical or no. It it be not, and if foreign in Hebrew may be thought to have the like notion to what it hath in Arabick, to signifie first; then very agreeably to what went before, it would thus be rendred, foreign and the former part of their life is healthy, free from diseases, or maladies, according to the usual notion of foreign in Arabick. Or if it be radical, and have any affinity with the Arabick foreign pain or grief, then it would be (in consort with the former still) but it, i. e. their death, is free from pain. But these conjectures are without authority. Abu-Walid then makes מ radical, and takes it to signifie porticus, the porch, or, as some times it doth, the whole temple; and then understanding ב the note of comparison; he renders it, they are firm and sound as the porch, or temple, i. e. as such a strong building; as Psal. cxiiv. he prayes that their daughters may be as corner-stones polished after the similitude of a palace. This interpretation is mentioned as by Aben-Ezra, so by Kimchi in his Commentary, and also in his Roots, in the name of R. Jonah, i. e. Abu-Walid, without any censure: though he bring also the other interpretation, making מ an affix, and foreign to signifie strength; as also Aben-Ezra doth. The Jewish Arab interpreter making foreign an affix, takes the other for foreign perhaps, thus rendring the verse, there are no bonds of or from their destruction, nor danger, but they say perhaps they shall recover, or be in health, as if it were literally healthful is their perhaps, or that which they perswade themselves of, not thinking themselves in danger of death. Aben-Ezra also hath another rendring, taking foreign for a palace, and understanding ב, they, or every of them is in health in his palace. In this variety it may be best to adhere to that of our English, reading מ as an affix, and foreign, as foreign, or foreign, for strength of body.
V. 5. Men] In this verse the critical difference between foreign foreignand foreign seems to be respected: The former from foreign doluit, aeger fuit, signifies a painful, sickly, calamitous estate, and accordingly foreign foreignin the labour (from foreign doluit, male habuit) denotes sickness or pains or other such kinds of miserie, which bring anguish and faintings with them; which the Lxxii. fitly express by foreign lassitudes, used also for diseases, or sickness. But foreign foreignis a more general word for any sort of man, any son of Adam, any mortal, which by bearing sinful flesh, is subject to afflictions of all sorts, noted here by foreign foreignfrom foreign to strike, or scourge, which the Lxxii. fitly express by foreign, and the Latine by flagel…art. And so, as the former phrase denotes the sorrow or pain or sickness of the diseased, or weak, so this latter, to be stricken, or scourged, foreign foreignwith man] signifies all other kinde of afflictions, which befall men in this world, parallel to foreign 1 Cor. x. 13. humane temptation, or such as frequently befalls men in this world.
V. 6. Compasseth] From foreign a gold chain, or neck-lace, or chain of the neck, Cant. iv. 9. is the word foreign foreignhere, and must signify puting on this chain upon them by way of ornament. The Chaldee renders it by foreign crowneth them, or incompasseth their neck, as a crown is wont to doe the head. This foreign pride or elation of minde is here said to doe (the consequent of their uninterrupted prosperity, as Aristotle saith of wealth, foreign, it makes men proud and insolent) setting them out in the greatest lustre, and the most costly ornaments. And then it follows foreign violence or unjust oppression foreign foreignputteth, or shall put, or binde, or fasten on (from foreign to put on raiment) the ornament upon them. So the Chaldee understood it, and render it by way of paraphrase foreign— the crown which they put on their head is from their rapine: which also the Lxxii. their rendring will bear, foreign, they were cloathed with their injustice and impiety.
V. 8. Corrupt] foreign from foreign is not elsewhere to be met with in these books. foreign foreignwe have Lev. xxvi. 39. which is duly rendred by the Lxxii. foreign shall be consumed; but that is from foreign to dissolve or melt. The notion of foreign or foreign may best be fetcht from the use of foreign in Chaldee and Syriack. So Luk. xvi. 14. foreign must signifie deriding, being there set to expresse foreign. So Psal. i. 1. for foreign scorners, the Chaldee reads foreign, which the learned Schindler corrects into foreign deriders. So Psal. cxix. 51. in the same manner the Hebrew hath foreign, but the Targum foreign, or rather foreign, have had me in derision; which being there spoken of the proud, may well give us the notion of it here, where it is set in the character of the prosperous wicked man, whose prosperity makes him proud, v. 6. and his pride scornfull and contumelious. And thus hath S. Hierome rendred it, irriserunt they have derided or scoffed. Abu Walid thus renders the verse, They prate foolishly in their speech, and the violence of their insultations, or insolencies. And thus it hath affinity with the Arabick foreign, which hath the notion of foolish rudeness, such as is oft in the words of insolent rich men, which think they may speak what they will. The Arabick Jewish interpreter reads, They multiply words, and speak oppression wickedly, and as if they spake from aloft. To this agrees what follows, foreign and they speak maliciously: foreign, say the Lxxii. they speak in mischief or mischievously; the Latine, loquuti sunt nequitiam, they speak mischief; and so the Syriack: but the Chaldee more fully, foreign and they speak that they may hurt. All of them leaving foreign, that follows, to be joyned with the end of the verse, thus, foreign from on high they speak oppression, by from on high meaning, say the Chaldee, foreign the height of their heart, and by speaking oppression, the open professing of it, as the same phrase is used Isa. Lix. 13.
V. 10. Waters] For foreign foreignwaters, as S. Jerome reads foreign who? so the Lxxii. appear to have read foreign dayes; and for foreign shall be wrung out, from foreign expressit, foreign shall be found, from foreign invenit. See Schindler Pentaglot. p. 1029. B. Accordingly they interpret it foreign (so they render foreign) foreign, full dayes shall be found among them. This reading the Syriack (as well as the Latine &c.) seem to follow, but convert it to a very distant sense, foreign, and they (i. e. the people of God, precedent) shall finde to themselves abundantly. The most probable way of interpreting the verse will be (with Castellio) by setting it as a consequent, inferred (as the foreign therefore imports) from the former verse. Before the wicked foreign v. 3. were spoken of, and so the subject of the speech continued in the plural, and so it follows again v. 11. but here foreign foreignhis people, that must be the people of God, my people say the Lxxii. foreign Gods people, say the Chaldee, (as Ps. cxxv. 3. the Lord is round about his people) so Abu Walid his, i. e. Gods people, contrary to the wicked. Of this people of God it is said in the beginning of the verse, that because of the prosperity of wicked men, foreign foreignthey shall turne hither: so the Lxxii. foreign, my people shall turne hither; and so the Syriack and Latine, &c. What that means, must be taken from one of the many special acceptions of foreign to turne, for considering, or thinking on any thing; so Kimchi, his people returne to this consideration again and again. So Isa. xLiv. 19. foreign, the Lxxii. render it, foreign, he considered not in his minde; and so here, to turne hither, is to turne the minde hither, and so consider, or to turne the eyes, and so look, (so Malac. iii. 18. foreign and ye shall turne, and see, or discern.) And then follows, in reference peculiarly to the eyes, foreign, and full, or plentifull waters (or waters able to fill a vessel) shall be wrung out from them, thus Abu Walid, and thus the Chaldee renders this part expresly, foreign and many tears shall flow from them; though in the former part they vary much, foreign they are turned against the people of the Lord to strike them, &c. and many tears shall flow from them. The Jewish Arab hath a rendering by himself. Therefore some of his people turne to their way, i. e. to their opinion, there is drank of by them of the water of boldness, or rebellion against him; i. e. Upon this divers of Gods people grow bold or insolent against him. And Abu Walid hath a peculiar way of rendering foreign, as if it were foreign foreignthe infinitive, with breaking of spirit, for broken in spirit, discomfited in soule, as concerning the wayes of godliness, wavering, and saying, how doth God know, &c. Behold, &c. and then there flow from them abundant waters, (viz. of tears) connects very well with it. This interpretation Kimchi in his Roots recites without censure, though he seem to preferre this other, His people returne hither, i. e. to this consideration, why the wicked should so prosper, &c. and why the waters of a full cup of prosperity should be wrung out to them, i. e. they should have their fill of all good things in this world.
V. 15. Offend] The Hebrew foreign foreignsignifies perfidiousness, breaking of Covenant, of faith, and is acordingly here rendred by the Lxxii. foreign in the same notion that foreign Rom. i. 31. signifies Covenant-Breakers. And thus it will best accord here, being applied to foreign foreignthe generation of Gods children. What that phrase signifies, appears by the parallel phrases, the generation of the righteous, Ps. xiv. 5. the generation of them that seek thee, Ps. xxiv. 16. The word foreign generation oft signifies a sett, and sort of men, see Prov. xxx. 11, 12, 13, 14. Ps. Lxxviii. 8. and so the generation of Gods children, signifies all the whole sett and sort of pious men, those who have undertaken the service of God, entred into covenant with him, part of which covenant and profession it is, to believe in Gods Providence, which therefore to deny, or question, or doubt of, is to break the covenant, to prevaricate, to deal perfidiously, to apostatize and do quite contrary to their profession. And this seems to be the fullest importance of the phrase here, to fall off, apostatize from all professors of piety, to be in the Talmudical dialect, foreign Epicurus, or Epicurean, so they call all who deny, or blaspheme Gods providence, (see Maimoni in his tract of Idolatry.) This is not charged upon him that only had those apprehensions suggested to him, was under the temptation, his feet were but almost gone, his treadings were but well nigh slipt, v. 2. But if I say, I will speak thus, utter it with the mouth, it is resolved by the Jews themselves to be Apostacy, and it will not avail the speaker to recall or renounce them, saith Maimoni in that tract of Idolatry.
V. 18. Destructions] For foreign foreigninto destructions, from foreign vastavit, or, as Abu Walid and Kimchi will have it, foreign, which signifies the same, the LXXII. read foreign in being exalted, as from foreign with ש, to elevate, from the affinity of the words, as their manner oft is, expressing the Psalmists meaning, the elevation being that which ascertains their destruction, when they chance to fall from it.
V. 20. Image] foreign foreignis an image, or a shadow, the image of a body, and so seems to be taken here, for that which hath a fantastical only, in opposition to a real substantial being. So Ps. xxxix. 6. In an image man walketh, his life is but an image of life. And then thus lies the comparison in this verse, betwixt the prosperity that wicked men enjoy, and that which is fansied (and by fansie only injoyed) in a sleep or dream. That which one dreams of, is not really enjoyed by him, and whensoever he awakes, the very appearance, or fantastical being, which was all it had, perisheth; and just so the prosperity which wicked men for a time enjoy, is at that very time but an image or shadow of prosperity, and that such as within a while ceaseth to be so much as a shadow, it absolutely vanisheth and comes to nothing: God doth as it were awake them out of this their dream, remove them out of this imaginary prosperity; or they of themselves awak…, their prosperity leaves them, or else they leave their prosperity. And then foreign,foreign in, or by this awaking (so it signifies, from foreign evigilare, and not as the Lxxii. read, foreign, in thy city, as if it were from foreign city) or, when they thus awake, thou, O God, shalt illude, or mock, or make to vanish, or bring to nothing (so foreign foreignsignifies from foreign illusit, the Lxxii. aptly render it foreign, shalt bring to nothing) foreign their image or shadow (foreign, say the Lxxii. and so the Chaldee and Syriack &c.) that imaginary prosperity which for a time they had. The Chaldee in their paraphrase referre it to the day of judgment, when wicked men shall rise out of their graves, and God proceed in wrath against them, (foreign, in fury shalt thou scorne or despise them) according to that expression of Dan. xii. 2. Many of them that sleep in the dust of the earth shall awake; some to shame and everlasting contempt. But it may also fitly be referred to their imaginary prosperity here v. 18.
V. 24. With glory] The Hebrew foreign foreignmay best be rendred, and after glory. So the Chaldee understood it, foreign &c. and after that the glory shall have been completed, which thou hast said thou wilt bring upon me; it then follows, foreign foreignreceive, or thou shalt receive me, the Lxxii. reads foreign, I suppose it should be foreign, reeeive me to thy selfe. Thus foreign to take or receive signifies, Gen. v. 24. where of Enoch 'tis said, God took him, which Eccl. xLiv. 16. and Heb. xi. 5. is exprest to be his translation. To this rendring the Jewish Arab accords. And after this honour thou shalt (meet me, so his word foreign usually signifies, but here more probably) receive me to thee, or perhaps raise me up; for the day of Resurrection is in Arabick called foreign the day of meeting God.