Paraphrase Upon the Books of the Psalms, Book 3 · Annotations
Annotations on Psalm LXXXIX.
V. 2. I have said] That foreign foreignI have said, belongs to God, and not to the Psalmist, appears v. 3. where in connexion with this, is added, I have made a Covenant with my chosen, I have sworne unto David my servant. When the Lxxii. therefore, and Syriack and Latine, &c. read it in the second person foreign, thou hast said, it is to be lookt on as their paraphrase to express the meaning, and not that they read it otherwise than the Hebrew now hath it; and this the rather, because of the great affinity betwixt foreign and foreign, the second and the first person. But when it followsforeign thy faithfullness shalt thou establish, these again, as those of v. 1. are the words of the Psalmist speaking unto God. And of such permutation of persons, God saying the former part, and the Psalmist by way of foreign answering God in the latter, there are many examples. One follows here in the next words, the third and fourth verses being evidently spoken by God. I have made a Covenant— Thy seed will I establish— But the fifth by way of answer by the Psalmist, And the heavens shall praise thy wonders, O Lord. The Jewish Arab, who seems with some other Interpreters to referr it to the Psalmist, foreign as I have known, or made known, (though being without vowels it may be read in the second person, as thou hast declared) addes in the beginning of v. 3. who hast said, I have made a covenant, &c.
V. 6. Mighty] As of foreign hath been shewed (note on Psal. Lxxxii. 6.) so of foreign foreignhere is to be resolved, that it signifies Angels, even those that are in heaven, in the beginning of the verse (the word foreign which is applied to God, being communicated also to them) there being no more difference between those two phrases foreign in heaven and foreign among the sonnes of God, than there is betwixt compared in the former, and likened in the latter part of the verse: where we read can be compared, the Hebrew hath foreign from foreign, which is ponere, disponere, there to set himselfe in aray, to enter the lists, Job vi. 4. and thence 'tis to dispute, to aray, or order words against another, Job xxxii. 14. & xxxiii. 5. and from thence to contest for preeminence, to enter the comparison. The Chaldee here reads, foreign is equalled, and that is exactly the same with foreign is likened, that follows. And so the Jewish Arab hath foreign shall be equal with, and Abu Walid, shall be like unto. And thus have all the Interpreters understood it; the Chaldee foreign among the quires of Angels, the Lxxii. foreign, among the sons of God, (and so the Latine) the Syriack foreign among the sons of Angels. The same are again exprest v. 7. by foreign foreignthe great counsel or assembly of holy ones (as before v. 5. by foreign congregation of holy ones) as appears by the end of the verse, where the same are again exprest by foreign all that are about him; foreign say the Chaldee, all the Angels that stand about him. Only the foreign foreigngreat (which is best joyned with foreign assembly, the number of Angels, when assembled together, being so very great) the Chaldee applies to God, that he is foreign great and to be reverenced; and so the Lxxii. and Syriack and Latine also. The Jewish Arab for heavens, v. 5. reads the inhabitants of heaven, &c. and for congregation of saints, assembly of Angels: And so v. 7. In the congregation of many Angels. Yet foreign he renders foreign of those that are indued with power, or might.
V. 8. Or to thy faithfulness] The rendring of foreign will be best learnt from the antient Interpreters: they read it by it selfe, separate from the former part of the verse, foreign, and thy truth is round about thee; and the Latine, & veritas tua in circuitu tuo, and so the Chaldee, foreign and thy truth or fidelity is round about thee; and so the Syriack also, and the Jewish Arab, And thy truth is foreign round about thee. The elegancy of the phrase (which is poetical) seems to be taken from the style of Angels v. 7. foreign foreignthey that incompass God, signifying, that as they wait upon God and execute his will, so, farre above the strength of those, Gods fidelity, his care to performe his promise exactly, incompasses him, is ready prest to performe all that he hath ever promised to do.
V. 11. Fulness thereof] From foreign to be filled, is foreign and foreign fulness, and foreign foreignthe fulness thereof here, and being applied to the world, signifies the whole number of the inhabitants thereof, without which every place is empty and desert. So Ps. xxiv. 1. the earth and the fulness, is after exprest by the world, and they that dwell therein. So Ps. L. the forrest, and cattel, v. 10. is exprest by the world and fulness thereof, v. 12. see Ps. xcvi. 11. xcviii. 7. Is. xlii. 10. The Jewish Arab reads foreign all of it. The word foreign in Piel signifies also to gather together, or congregate, and from thence is foreign a multitude, collection, or congregation: so in Arabick foreign signifies a multitude or congregation of people. And from that is the use of foreign Rom. xi. 12. and very frequently in the most antient Ecclesiastical writings, for the coming in of believers to the Church.
V. 12. South] The Hebrew foreign,foreign which is vulgarly used for the right hand, being here a denotation of a particular quarter of the world, must not be rendred in that primitive sense, but (as 'tis elsewhere oft used, 1 Sam. xxiii. 19. Cant. v. 15. Ezec. xxi. 2. and the opposition to foreign the North exacts) the South, because looking towards the East, as in prayer 'twas customary to turne the face that way, and from thence the East is stiled foreign face, and the West foreign the hinder part, the South by consequence must be on the right hand: so the Chaldee here renders it, foreign those that are in the South, and the Lxxii. to the same sense, foreign, the Latine mare, the Syriack foreign the right hand, or the South. By proportion with these two (the North and the South) are foreign foreignTabor and Hermon to be interpreted, the West and the East, these being the names of two mountains in the Holy land, Tabor on the West, Hermon on the East of it. So saith the Chaldee by way of paraphrase of the latter, foreign Hermon which is on the East. By which the former, Tabor, being opposite to it, must be concluded to be in the West.
V. 14. Justice] What is frequently observable of foreign foreignand foreign foreignrighteousness and mercy, that they are used promiscuously for works of mercy, differing at most but by degrees one from the other, is here to be observed v. 14. And by proportion thereto, foreign foreignjudgment, and foreign foreigntruth or faith or fidelity, are equivalent also; by judgment meaning Gods most just and righteous performances of his promises, for then that is the known meaning of fidelity. These two when applied to men, comprehend all duties toward men, Justice and Charity. So we have judgment and mercy Mat. xxiii. 23. as contradistinguished to faith or the duties of the First Table, called in the parallel place Luk. xi. 42. the love of God. And being here applied to God they are said to be foreign foreigna preparation of thy throne; so foreign is rightly rendered by the Lxxii. foreign preparation, and so the Jewish Arab, foreign preparation: and to that sense, the going before thy face, in the end of the verse, interprets it, it being directly all one to goe before ones face, and to prepare either his way or his dwelling Luk. i. 76. And Gods throne or seat being said to be prepared for, or in judgment Ps. ix. 7. foreign, say the Lxxii. in judgment; from hence it is that the Jews say, God hath two thrones, foreign the throne of mercy, and foreign the throne of judgment, (the former of which is mentioned Heb. iv. 16.) By these two all Gods judicatures are managed, mercy in all his dispensations, and so likewise fidelity (making good his promise) in all; when so ever he administers or doth any thing, these two are the Praecones or Heralds to goe before, and erect his tribunal, and so by these two his throne is prepared, in these two it is erected.
V. 15. Joyfull sound] From foreign vociferatus est, is foreign foreignhere, for those vociferations or jubilations with which God is praised, the singing and instruments of Musick, (both which are noted by this word) which are wont to be used in giving lauds to God. (see Ps. cl.) To this sense the Chaldee render it, Blessed is the people that know foreign to please their creator with jubile, the Lxxii. that knowes foreign jubilation, the Syriack foreign thy praises, and so the Jewish Arab, whose custome is to shout to thee; and that is the most perspicuous rendring of it: qui te Jova cantare novit, saith Castellio, happy is the people that knowes how to praise and celebrate thee.
V. 18. The Lord] The Hebrew foreign foreignmust be rendred, of or from the Lord, in both places in this verse, Of the Lord is our shield, or defence; Of the Lord, or from him, i. e. of his appointment, is our King. So the Chaldee appear to have understood it, reading foreign in both places: and Aben Ezra gives this account of it, foreign &c. because David our King is chosen by God, God hath promised that the horne of David shall flourish. And to this the nineteenth verse belongs; (see note i.)
V. 19. Mighty] What foreign foreignand foreign signifies here, may be worth inquiring. That the place belongs to Gods exaltation of David to the Kingdome, when he was first anointed by Samuel, 1 Sam. xvi. 13. is evident here v. 18, & 20. And that David when he was thus exalted, was no powerfull, or, to outward appearance, eminent man, but the contrary, a youth feeding sheep, 1 Sam. xvi. 11. and even the youngest and least probable to outward judgment of all his brethren. And this circumstance, that he was so when God chose him, is taken notice of both there v. 7. and Ps. Lxxviii. 70, 71. It is therefore not alltogether improbable, that so it should be here also. And though he be soon after described by Saul's servants to be foreign a mighty valiant man, a man of warre 1 Sam. xvi. 18. yet with this is there joyned the Lord is with him, and that refers it to the time after his being anointed, on which it is expresly affirmed v. 13. the spirit of the Lord came upon him from that day forward. And accordingly his dealing with the Lion and the Bear, ch. xvii. 34. most probably refers to some acts consequent to this his anointing, after which 'tis evident he continued to keep the sheep, and from them was sent for to come to Saul ch. xvi. 19. And then though foreign from foreign valuit viribus, being strong or prevailing, signify a strong or honourable man; yet as vir from virtue, fortitude or virility, is frequently taken for a man simply, so is foreign and so perhaps might foreign be conceived to do also, and then having the addition of foreign,foreign which as it signifies elect, so also 'tis frequently taken for a young man (Deut. xxxii. 25. foreign the young man and the virgin, and 2 Sam. vi. 1. all the foreign youth or young men in Israel, foreign say the Lxxii. and accordingly the Chaldee here render it foreign a young man) the conjunction of them might possibly signify no more than a man, and that a young man, a man not by way of excellence, above, but of diminution, below other men, till by Gods free chosing and anointing him, he was thus advanced. That foreign should thus signify, it would not much be doubted. The only difficulty is of foreign which (though foreign be no more than a man) is generally an eminent kinde of man, a gyant, or an heros. In this difficulty the Chaldee may seem to have interposed seasonably, by paraphrasing it foreign one that was eminent in the law, referring to the true piety and virtue of David, the practical knowledge of the law, which denominated him David God's servant v. 20. and in the sight of God, without any external accomplishments, might, and certainly did, render him an illustrious person. And thus it is most reasonable to interpret it, that by this means it may in the more sublime sense refer to Jesus Christ here typified by David, stiled by Isaiah foreign the mighty as well as God; not in respect of any outward worldly greatness, which here he was possest of (though he were a King, yet his Kingdome was not of this world) but of his inward divine excellencies, and his spiritual invisible power in the hearts of believers. And upon this account it will not be amiss to take foreign also in its first notion, for a choise eminent person, one chosen foreign from the people, preferred before all others, esteemed such in the sight of God, who seeth not as man seeth, for man looketh on the outward appearance, but God looketh upon the heart 1 Sam. xvi. 7. which being there said by God to Samuel, on purpose to direct him to finde out and anoint David of all the sons of Jesse, is an intimation that there was somewhat of internal eminence in David, on which he was chosen by God to be King in Sauls stead. If this be not it, it must then refer to what God by chosing and anointing made him, for after that he was a foreign an heros indeed.
V. 22. Exact] foreign, with the point on the right hand of ש,foreign signifies to deceive; and that either with the preposition foreign or ל after it, as Isa. xxxvi. 14. Let not the servants of Hezekiah foreign deceive you, or with ב, as here. So the Chaldee understands it, rendring it foreign deceive him; and the Lxxii. I suppose, to the same sense, when they read foreign, nihil proficiet inimicus in eo, saith the vulgar, his enemy shall not profit, or gain by him, the deceiving or depriving of one, being the gaining to him that doth deceive.
V. 26. Rock of my Salvation] The full importance of this phrase foreign rock of my salvation, foreignboth here and again Ps. xcv. 1. may perhaps best be fetcht from the figure foreign, and then it will be all one with my rock and my salvation Ps. Lxii. 2. he to whom I fly as to a refuge (so foreign rock oft signifies) and from him receive deliverance out of approaching danger. To this agrees the Lxxii. their rendring of it, foreign, the helper of my salvation, i. e. he which helps, and rescues or delivers me. Or else taking foreign rock in the notion of strength (as oft 'tis used) it is then (as the Chaldee renders it foreign) strength of my redemption, i. e. he from whose strength all my deliverance proceeds. The Syriack expression of it is most facile, foreign my most potent deliverer.
V. 49. Former] From foreign head or beginning, foreignforeign here must signify primitive or primordial; and so the Chaldee reads foreign from foreign to begin, and so the Lxxii. foreign old or primitive foreign from the beginning. From the importance of this word*De Civ. Dei lib. xvii. c. xii. S. Augustine argues that this prophecy was to be fulfilled in the Christians, in respect of whom the time when the promise was made, viz. David's age, might be truly called tempus antiquum, the antient time. But it must be considered, that not at the time of the completion, but at the time of writing these words by the Psalmist, it was an antient time: and that indeed proves that this Psalm was penned long after Davids time, probably under the captivity, to which all this complaint from v. 38. doth evidently belong. Meanwhile it cannot be denied, what that Father conceived, that the full completion of that promise to David was reserved to the dayes of the Messiah.
V. 51. Footsteps] From the notion of foreign heel, foreignmany other acceptions there are of the word; first, for paths or wayes or actions, Psal. Lxxvii. 19. Secondly, for the end of any thing, Ps. cxix. 33. Thirdly, for a reward Ps. xix. 11. there rendred foreign retribution, and here foreign commutation by the Lxxii. Beside these there is a notion of the verbe foreign in Piel in Syriack and Chaldee, for delaying or deteining, Job xxxvii. 4. and from thence the Chaldee here rightly deduces foreign, and accordingly renders it foreign the slowness of the footsteps of the feet of thy Messiah or anointed: And that may most reasonably be pitcht on as the true importance of the word, which by the dagesch in ק appears to be deduced from the verb in Piel, and then that will be the denotation of the sort of the reproaches of their Atheistical enemies, that the promises the Jews so firmly depended on had now failed them, their Messias, whom they expected to rescue and redeem them out of their captivity, had now deceived them. So saith Kimchi, the delayes of the Messiah, the discourse, saith he, being of those, who say, foreign that he will never come. A style taken up in the times of the Gospel against the Christians by the scoffing Gnosticks, Where is the promise of his coming? and he is slack in coming: in opposition to which the Apostles tell them, that he will come, foreign and will not tarry, Heb. x. 37.37. and 2 Pet. iii. 9. the Lord is not slack concerning his promise, as some men count slackness.