Works Volume 4, Book 3 · Psalm 89
The Eighty Ninth Pſalm.
MAſchil of Ethan the Ezrahite.
Paraphrase. The 89 Pſalm is a commemoration of the mercies performed, and promiſed to be continued to David and his poſterity to the end of the world, but now (in the time of ſome great affliction on Prince and People, probably in the captivity, v. 38. &c. ſee note i.) ſeemingly interrupted by their ſins, and their breach of Covenant with God, together with an hearty prayer for the return of them. The Author of it is not known. It was ſet to the tune of a Song of Ethan the ſon of Zerah, called Maſchil (ſee note on Pſalm 88. b.)
1. I will ſing of the mercies of the Lord for ever; with my mouth will I make known thy faithfulneſs to all generations.
Paraphrase. 1. The mercies of our God, in making ſuch gracious and glorious promiſes to his people, and his exact fidelity in performing them is ſo great, that it exacts all our lauds and moſt magnificent commemorations, thereby to proclaim and divulge them to all poſterity.
2. For I have ſaid, Mercy ſhall be built up for ever; thy faithfulneſs ſhalt thou eſtabliſh in the very heavens.
Paraphrase. 2. God hath promiſed abundant kindneſs and mercy, and that to endure to us to all our poſterities; and ſo I am moſt confident he will perform, make good, by his continual faithfulneſs from his ſeat of mercy and of juſtice, what he hath thus promiſed us.
3. I have made a Covenant with my choſen; I have ſworn unto David my ſervant.
Paraphrase. 3. This promiſe of his was moſt ſolemnly made by way of a ſworn Covenant, ſtricken with David, whom he choſe to be King over his people, when he rejected and removed Saul.
4. Thy ſeed will I eſtabliſh for ever, and build up thy throne to all generations. Selah.
Paraphrase. 4. And the ſum of his Covenant was, not only that he ſhould be King over his people, but that this dignity ſhould be continued to his poſterity for many generations, and that in ſome degree (though with great diſturbances which their ſins ſhould bring upon them) as long as this Nation ſhould continue, and that toward the time of the deſtruction thereof, the Meſſias ſhould be born of this very race of David, and erect a ſpiritual Kingdom in the hearts of all faithful men (the only true genuine poſterity of Abraham and David) which ſhould undoubtedly endure to the end of the world.
5. And the heavens ſhall praiſe thy wonders, O Lord, thy faithfulneſs alſo in the congregation of the ‖holy ones, ſee note b.Saints.
Paraphrase. 5. This is a moſt glorious Covenant of tranſcendent and wonderful mercies, which as thou haſt made, ſo thou ſhalt exactly perform to us; the glories thereof ſhall be admired and celebrated by all the Angels in heaven, when they are met together for the praiſing and glorifying thee.
6. For who in the heaven ‖or ſhall coo…eſt, or enter the liſts with.can be compared unto the Lord? who among the ſons of the mighty can be likened unto the Lord?
Paraphrase. 6. For though they be glorious creatures, and inſtruments and miniſters of God, yet there is no leaſt compariſon between all the power and operations of all thoſe, and that which is performed by God in theſe his admirable diſpenſations toward his people; which therefore are to be lookt on with amazement, and higheſt degree of reverence and adoration, by all thoſe glorious creatures which attend him.
7. God is †Formidable in the great aſſembly of holy …, that incompaſs him.greatly to be feared in the aſſembly of his ſaints, and to be had in reverence of all them that are about him.
8. O Lord God of hoſts, who is a ſtrong Lord like unto thee? *and thy faithfulneſs incompaſſeth thee.or to thy faithfulneſs round about thee?
Paraphrase. 8. Thou art the Lord, and only ſupreme commander of all thoſe Armies of Angels: and as thou art armed with power above all thoſe, ſo art thou guarded with fidelity; by the former thou canſt, and by the latter thou wilt certainly perform all that thou haſt covenanted with us,
9. Thou ruleſt ‖over the pride, or elation foreignthe raging of the Sea: when the waves thereof ariſe, thou ſtilleſt them.
Paraphrase. 9. Thy power is ſufficient to bring down and tame the proudeſt and moſt tumultuous element: the very Ocean it ſelf, when it is moſt boyſterous, is immediately quiet at thy command.
10. Thou haſt broken Rahab in pieces as one that is ſlain: thou haſt ſcattered thine enemies with thy ſtrong arme.
Paraphrase. 10. By this means, as once thou gaveſt thy people the children of Iſrael a paſſage out of Aegypt through the channel of the Red Sea, ſo didſt thou return the Sea upon Pharaoh and the Aegyptians, the tyrannizing enemies of thy people, deſtroyedſt him there as diſcernibly and illuſtriouſly, as if thou hadſt ſlain him with a Sword, and together with him by thine own immediate interpoſition didſt then overwhelme and drown the Aegyptians.
11. The heavens are thine, the earth alſo is thine: as for the world and the fulneſs thereof thou haſt founded them.
Paraphrase. 11. Thou art the only creator of the whole world, and all that therein is; thou gaveſt it that ſtable firm being that it hath, (ſo that the ſea, though much higher than the reſt of the Globe, doth not yet drown the earth.) And as in the Creation all was ordered by thy command, ſo haſt thou ſtill the only right of power and dominion over all, in the adminiſtration of things.
12. The North and the South thou haſt created them, Tabor and Hermon ſhall rejoyce in thy name.
Paraphrase. 12. All the regions of all the quarters of the earth, as the Northern and Southern, ſo the Weſtern and Eaſtern coaſts, are created by thy power, and protected and ſupported by it, and accordingly are obliged to bleſs thy providence for all the leaſt good that they enjoy.
13. Thou haſt a mighty arme; ſtrong is thy hand, and †exalted foreignhigh is thy right hand.
Paraphrase. 13. Thy power is far removed above all the oppoſitions and reſiſtances in nature: whatſoever thou wilt, thou art perfectly able to do, and thy providential power of mercy, of delivering and obliging, is, above all the other works of it, eminently obſervable.
14. *Righteouſneſs.Juſtice and judgment are the ‖preparing.habitation of thy throne, mercy and truth ſhall go before thy face.
Paraphrase. 14. Whatſoever thou doeſt, thy mercy and pity is diſcernible in it, and ſo is thy juſtice and fidelity alſo: Thou makeſt promiſes of abundant mercy to thy ſervants, and never falleſt to perform them.
15. Bleſſed is the people that know the joyful ſound; they ſhall walk, O Lord, in the light of thy countenance.
Paraphrase. 15. And 'tis no ſmall degree of bliſs to be thus honoured by God, as the people of Iſrael is, to receive ſuch ſtupendious mercies from him, and to be taught the way of praiſing and acknowledging his mercies, ſo as will be acceptable to him: ſuch as they, are ſecured of Gods continual favour, if they be not ſtupidly wanting to themſelves; there being no more required of them, than humbly to beg, and qualifie themſelves to receive his mercies; and then thankfully to acknowledge; and being ſecured of this, they can want nothing to live moſt comfortably and pleaſurably. Pſal. 135.3.
16. In thy name ſhall they rejoyce all the day, and in thy righteouſneſs ſhall they be exalted.
Paraphrase. 16. Two ſoveraign benefits ſhall they enjoy hereby; 1. a continual delight and joy, that they are favoured by thee, which they ſhall as delightfully expreſs in ſinging continual praiſes to thee (and this very communion with God, a confidence of Gods kindneſs, and a perpetual bleſſing him for it, is of all others the moſt pleaſurable way of living, a paradiſe or antepaſt of heaven here) 2. the natural conſequent of Gods favour and mercy, his raiſing them up out of the moſt low and dejected ſtate (ſee v. 17.) to the greateſt height of dignity.
17. For thou art the glory of their ſtrength; and in thy favour ſhall our horn be exalted.
Paraphrase. 17. For though ſuch men have no ſolid ſtrength of their own, yet by additions they receive from thee, they may confidently attempt any thing, and depend on thee for the performance: And that gives us thy ſervants, by thy continued favour and kindneſs to us, an humble aſſurance, that thou wilt raiſe us out of our preſent dejection, v. 38. &c. to an high degree of power and dignity. (ſee Luk. 1. note n.)
18. For ‖of, or from the Lord.the Lord is our defence, and †from thethe holy one of Iſrael is our King.
Paraphrase. 18 The ground of our aſſurance being only this, that the ſupreme God of heaven and earth, he that hath made and performed ſuch wonderful promiſes to this people of Iſrael, and by his own ſpecial providence appointed David to be King over us, by this owning us peculiarly as his own Kingdom, is he that undertakes to ſhield and ſecure us from all dangers.
19. Then thou ſpakeſt in viſion to thy holy one, and ſaidſt, I have laid help upon *an eminent man.one that is mighty, I have exalted one choſen out of the people;
20. I have found David my ſervant, with my holy oyle have I anointed him,
Paraphrase. 19, 20. One ſpecial act of his goodneſs to us it was, that appearing in viſion to Samuel the good Prophet, he told him who it was that he had choſen to be King in Saul's ſtead, to rule and defend his people, a perſon of eminent vertues, and though mean in the eyes of men, an approved faithful ſervant of his (herein an eminent type of Chriſt, the fountain of all good to mankind.)
21. With whom mine hand ſhall be ‖ready, or firme. foreigneſtabliſhed, mine arme alſo ſhall ſtrengthen him.
Paraphrase. 21. To him God promiſed to be always preſent, and ready at hand to aſſiſt, and preſerve and ſecure him in all his undertakings.
22. The enemy ſhall not †deceite him.exact upon him, nor the ſon of wickedneſs afflict him.
Paraphrase. 22. To protect him from the ſtratagems and violences of the moſt rapacious enemies.
23. And I will beat down his foes before his face, and plague them that hate him.
Paraphrase. 23. And to bring the greateſt miſchiefs, even deſtruction and utter ruine, on them that deſigned him any. (This had an eminent completion in the crucifiers, and all other the obſtinate oppoſers of Chriſt.)
24. But my faithfulneſs and my mercy ſhall be with him, and in my name ſhall his horn be exalted.
Paraphrase. 24. And herein, and in all other exerciſes of his mercy, to make good his covenant and promiſe, to approve his fidelity to him, as being the immediate viſible ſignal author as of his firſt advancement, ſo of all the dignities that ſhould be heaped on him.
25. I will ſet his hand alſo in the Sea, and his right hand in the rivers.
Paraphrase. 25. To him he then promiſed what he abundantly ſince performed, to extend his dominions from the Ocean to Euphrates (And therein to typifie the progreſs and propagation of the faith of Chriſt to all the regions of the world.)
26. He ſhall cry unto me, Thou art my father, my God, and the rock of my ſalvation.
Paraphrase. 26. To deal with him as a father with a beloved ſon, a God with an eminent ſervant, and to ſecure and deliver him from all troubles and dangers, and finally to ſupport him in, or redeem him out of them. (This had a moſt literal eminent completion in the Meſſiah, the eternal Son of God, to whom God was hypoſtatically preſent in all his works and ſufferings on earth, and at length raiſed him out of the grave, and exalted him to his regal power in heaven.)
27. Alſo I will make him my firſt-born, higher then the Kings of the earth.
Paraphrase. 27. To deal with him as with an eldeſt ſon, to whom the double portion of honour and poſſeſſions is due, advancing him to greater dignity and wealth than any other Prince in the world. (This in the fulleſt latitude was to belong to Chriſt, the firſt-born of every creature, the moſt eminent perſon that ever the World ſaw, on whom all power was inſtated both in heaven and earth.)
28. My mercy will I keep for him for evermore, and my covenant ſhall ſtand faſt with him.
Paraphrase. 28. And herein did the height of this promiſed mercy conſiſt, that it ſhould inviolably be made good to David to the end of the World and when the royal power over this people of God ſhould fail from his family, there ſhould be another more illuſtrious Kingdom erected in the hearts of men, the ſpiritual Kingdom of the Meſſias, who ſhould be born of the ſeed and poſterity of David, and that Kingdom ſhould never be extinguiſhed, but changed only into the Kingdom of glory in Heaven.
29. His ſeed alſo will I make to endure for ever, and his throne as the days of heaven.
30. If his children forſake my Law, and walk not in my judgments,
31. If they ‖pollute, profane. foreignbreak my ſtatutes, and keep not my commandments.
32. Then will I viſit their tranſgreſſions with the rod, and their Iniquity with †ſcourges foreignſtripes.
Paraphrase. 30, 31, 32. To him it was foretold and bound with Gods oath v. 35. irrevocably, that as in caſe of uniforme and faithful obedience, his mercies ſhould be continued to his ſeed; ſo in caſe his ſucceeding heirs ſhould depart from that obedience, and violate the commandments of God, falling off to known and wilful tranſgreſſions, God would deliver them up to very ſore and ſevere puniſhments, deportations, and at length to utter rejection from the regal dignity, and upon an univerſal defection of the people and obſtinate impenitency, holding out againſt the moſt officacious methods, ſend an Univerſal deſtruction on the Kingdom.
33. Nevertheleſs my loving-kindneſs will I not *break from with him foreignutterly take from him, nor ‖lie in my faithfulneſs. foreignſuffer my faithfulneſs to fail.
34. My covenant will I not †profane, ſee v. 31.break, nor alter the thing that is gone out of my lips.
35. Once have I ſworn by my holineſs, that I will not lie unto David.
36. His ſeed ſhall endure for ever, and his throne as the Sun before me.
37. It ſhall be eſtabliſhed for ever as the moon, and as a faithful witneſs in heaven. Selah.
Paraphrase. 33, 34, 35, 36, 37. And even when this ſhould by their ſins be moſt juſtly brought upon them, yet ſhould not this covenant of mercy, made under oath with David's ſeed, be in the leaſt meaſure infringed, the poſterity of that faithful ſervant of God being perpetuated in Chriſt, the Meſſias, that ſhould riſe and ſpring from the loines of David; and his Kingdom, though not an earthly or ſecular, yet in a much greater height, a divine and ſpiritual Kingdom in the hearts of Chriſtians, is ſecured, that it ſhall never have an end, or be deſtroyed, as long as this world laſts. And this is a full evidence of the fidelity and performance of Gods promiſe to David and his feed, beyond any thing that any creature in the world injoys. The heavens are lookt on as an immutable unchangeable body, the Sun and Moon divide all time betwixt them, and are ordained and fixt in their ſpheres to be ſigns of times and ſeaſons, Gen. 1.14. and ſo they ſhall certainly continue as long as this world laſts: But then, when there ſhall be no farther uſe of them, they ſhall be ſet aſide; whereas the Church and Kingdom of Chriſt, that ſpiritual ſeed of him which is the moſt eminent ſon of David (when all other branches of this ſtock are deſtroyed) ſhall endure beyond all time, laſting as long as this world laſts, and then not be concluded, but removed only and tranſplanted to heaven.
38. But thou haſt caſt off and abhorred, thou haſt been wroth with thine Anointed;
39. Thou haſt made void the covenant of thy ſervant, thou haſt profaned his Crown *to the earth foreignby caſting it to the ground:
40. Thou haſt broken down all his hedges, and haſt ‖made foreignbrought his ſtrong holds †a ruine. foreignto ruine.
Paraphrase. 38, 39, 40. But notwithſtanding this firm promiſe to David and his poſterity, and the perpetuating of the Kingdom to them, thy puniſhments are now very heavy upon his family. They have provoked thy wrath, and thy covenant with them (the condition being broken on their part) hath not ſecured them from the bittereſt effects of it, deveſting them of their regal power, and demoliſhing and laying waſt all their forces. (The Covenant it ſeems, mutable in reſpect of this ſeed of David, and if they continue in their ſins, revocable; but under oath, v. 35. and immutable only in reſpect of Chriſt, that eminent promiſed ſeed of Abraham and David.)
41. All that paſs by the way ſpoil him, he is a reproach to his neighbours.
Paraphrase. 41. They that were wont to be victorious over all their aſſailants, that ſubdued in Davids time the Philiſtims and Edumeans, and Ammonites and Moabites, &c. are now by their captivation under the Aſſyrians, delivered up to be ſpoiled and ſcorned by all theſe their revengeful neighbours (ſee Pſal. 83.6. &c.)
42. Thou haſt ſet up the right hand of his adverſaries, thou haſt made all his enemies to rejoyce.
Paraphrase. 42. And now their enemies and aſſailants are as continually proſperous, as David himſelf was wont to be.
43. Thou haſt alſo turned the edge of his ſword, and haſt not made him to ‖riſe. foreignſtand in the battel.
Paraphrase. 43. Their weapons that were for ever victorious, by thy forſaking them have quite loſt their keenneſs; they that were never accuſtomed to defeats in their fights, are now ſubdued, and unable to make any farther reſiſtance.
44. Thou haſt made his †ſplendor. foreignglory to ceaſe, and caſt his throne down to the ground.
Paraphrase. 44. The great fame and renown and power which they had among all men is now utterly loſt:
45. The days of his youth haſt thou ſhortned; thou haſt covered him with ſhame. Selah.
Paraphrase. 45. Our Princes ſlain, and their people ſubdued, and captivated, and contumeliouſly handled.
46. How long, Lord, wilt thou hide thy ſelf, for ever? ſhall thy wrath burn like fire?
Paraphrase. 46. This is a moſt ſad eſtate, and if we be not ſpeedily reſcued out of it, we ſhall all be finally deſtroyed, and the people, and d ſeed of David to whom thoſe illuſtrious promiſes were made, utterly conſumed.
47. Remember *what my age is foreignhow ſhort my time is: haſt thou made all men in vain?
48. What man is he that liveth, and ſhall not ſee death? ſhall he deliver his ſoul from the hand of ‖hades foreignthe grave? Selah.
Paraphrase. 47, 48. Our age and ſpace of life here is very tranſient and flitting, and is ſoon and certainly concluded in the grave, that inevitable lot of all mankind: And in this ſtate of captivity we have little joy or comfort in that life which is afforded us, we are born miſerable, and paſs through a ſucceſſion of miſeries here, and are ſhortly ſciſed with death. (And this is far diſtant from the purport of that Covenant made with David, the benefits of which we, it ſeems, by our ſins have, as to this age of ours, utterly forfeited.)
49. Lord, where are thy †primitiveformer loving kindneſſes which thou ſwareſt unto David in thy truth?
Paraphrase. 49. O bleſſed Lord, be thou at length pleaſed to be propitiated, to pardon theſe our provoking ſins, to remember and reſume thy methods of mercy, and by what wayes thine own wiſdom ſhall beſt chooſe, to perform the purport of thy Covenant ſo long ſince ratified to David. In this thy fidelity is concerned, and this we are ſure will be made good in the eyes of all. O that it might be thy good pleaſure to manifeſt it at this time by the reſtoring of Davids poſterity, our Monarchy, Temple and People to the former dignity.
50. Remember, Lord, the reproach of thy ſervants, how I do bear in my boſome the *total of many people. foreignreproach of all the mighty people,
51. Wherewith thine enemies have reproached, O Lord, wherewith they have reproached the ‖delayes.foot-ſteps of thine anointed.
Paraphrase. 50, 51. Till thou pleaſe thus by ſome means to reſcue us, we are likely to be the reproach of all the heathen people about us, who will now object the evacuation and fruſtration of our faith and hopes founded on thy promiſes to David's ſeed, and ſay by way of deriſion, that our Meſſias is very long a coming.
52. Bleſſed be the Lord for evermore. Amen, and Amen.
Paraphrase. 25. But whatever their contumelles, or our ſufferings are, they ſhall not diſcourage, or take us off from Bleſſing and Praiſing thee, and ſteadily relying on thee; whatſoever deſertion our ſoul provoking ſins have moſt juſtly now brought upon us, yet upon our reformation thou wilt certainly return in mercy to us; and whatſoever interruptions thy promiſed Mercies may ſeem to have in reſpect of our captive Prince and People, the preſent poſterity and Kingdom of David, yet 'tis moſt certain, the Promiſes made for ſending the Meſſias, whoſe Kingdom and redemption is not of this world, but ſpiritual and eternal, the erecting of his Throne in his ſervants hearts, and the redeeming them from Sin and Satan, ſhall in due time be performed in Chriſt, that moſt illuſtrious ſon of David, to whom (and none elſe) belonged the promiſe under the oath of God. And in this completion of Gods Covenant with David his ſervant (of which all Gods faithful ſervants ſhall have their portions) we ſecurely, and with full confidence acquieſce, and all joyn in an ardent and moſt devout celebration of God's fidelity, his conſtant performance of all his promiſes, and ſo conclude. So be it, Lord, and So certainly it ſhall be.
Annotations on Pſalm LXXXIX.
foreignV. 2. I have ſaid] That foreign I 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 ſworn 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 follows foreign thy faithfulneſs 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 refer 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) adds in the beginning of v. 3. who haſt ſaid, I have made a Covenant, &c.
foreignV. 6. Mighty] As of foreign hath been ſhewed (note on Pſal. 82.6.) ſo of foreign here 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 ſons 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 himſelf in aray, to enter the liſts, Job. 6.4. and thence 'tis to diſpute, to aray, or order words againſt another, Job. 82.14. & 33.5. 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 the 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,foreign 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 great (which is beſt joyned with foreign aſſembly, foreignthe 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 ſelf, 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 they that incompaſs God, foreignſignifying, that as they wait upon God and execute his will, ſo, far above the ſtrength of thoſe, Gods fidelity, his care to perform his promiſe exactly, incompaſſes him, is ready preſt to perform all that he hath ever promiſed to do.
V. 11. Fulneſs thereof] From foreign to be filled, foreignis foreign and foreign fulneſs, and foreign the 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 Pſal. 24.1. the earth and the fulneſs, is after expreſt by the world, and they that dwell therein. So Pſ. 50. the foreſt, and cattel, v. 10. is expreſt by the world and fulneſs thereof, v. 12. ſee Pſal. 46.11.48.7. Iſa. 42.10. 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. 11.12. and very frequently in the moſt antient Eccleſiaſtical writings, for the coming in of believers to the Church.
V. 12. South] The Hebrew foreign which is vulgarly uſed for the right hand, foreignbeing 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. 23.19. Cant. v. 15. Ezek. 21.2. and the oppoſition to foreign the North exacts) the South, becauſe looking towards the Eaſt, as in prayer 'twas cuſtomary to turn 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, foreignor the South. By proportion with theſe two (the North and the South) are foreign Tabor 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.
foreignV. 14. Juſtice] What is frequently obſervable of foreign and foreign righteouſneſs 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 judgment, foreignand foreign truth, 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. 23.23. as contradiſtinguiſhed to faith, or the duties of the Firſt Table, called in the parallel place, Luk. 11.42. the love of God. foreignAnd being here applied to God, they are ſaid to be foreign a preparation of thy throne; ſo foreign is rightly rendred 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 go before ones face, and to prepare either his way or his dwelling, Luk. 1.76. And Gods throne or ſeat being ſaid to be prepared for, or in judgment, Pſal. 9.7. 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. 4.16.) By theſe two all Gods judicatures are managed, mercy in all his diſpenſations, and ſo likewiſe fidelity (making good his promiſe) in all; whenſoever he adminiſters or doth any thing, theſe two are the Praecones or Heralds to go before, and erect his tribunal, and ſo by theſe two his throne is prepared, in theſe two it is erected.
foreignV. 15. Joyful ſound] From foreign vociferatus eſt, is foreign here, 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 Pſal. 150.) To this ſenſe the Chaldee render it, Bleſſed is the people that know foreign to pleaſe their creator with jubile, the LXXII. that knows 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 knows how to praiſe and celebrate thee.
foreignV. 18. The Lord] The Hebrew foreign muſt 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 horn of David ſhall flouriſh. And to this the nineteenth verſe belongs; (ſee note i.)
V. 19. foreignMighty] What foreign and foreign ſignifies here, may be worth inquiring. That the place belongs to Gods exaltation of David to the Kingdom, when he was firſt anointed by Samuel, 1 Sam. 16.13. is evident here, v. 18, & 20. And that David when he was thus exalted, was no powerful, or, to outward appearance, eminent man, but the contrary, a youth feeding ſheep, 1 Sam. 16.11. 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 Pſal. 78.70, 71. It is therefore not altogether 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 war, 1 Sam. 16, 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. 17.34. 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, chap. 16.19. 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. 32.25.) foreign the young man and the virgin, and 2 Sam. 6.1. 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 ſignifie 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 kind 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 Kingdom 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. 16.7. which being there ſaid by God to Samuel, on purpoſe to direct him to find 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 Saul's 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.
foreignV. 22. Exact] foreign, with the point on the right hand of ש, ſignifies to deceive; and that either with the prepoſition foreign or ל after it, as Iſa. 36.14. 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.
foreignV. 26. Rock of my Salvation] The full importance of this phraſe foreign rock of my ſalvation, both here and again, Pſal. 95.1. may perhaps beſt be fetcht from the figure foreign, and then it will be all one with my rock and my ſalvation, Pſal. 62.2. 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.
foreignV. 49. Former] From foreign head, or beginning, foreign 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. 17. c. 12.St. 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 days of the Meſſiah.
V. 51. Footſteps] From the notion of foreign heel, foreignmany other acceptions there are of the word; firſt, for paths, or ways, or actions, Pſal. 77.19. Secondly, for the end of any thing, Pſal. 119.33. Thirdly, for a reward, Pſal. 19.11. there rendred foreign, retribution, and here foreign, commutation by the LXXII. Beſides theſe there is a notion of the verbe foreign in Piel, in Syriack and Chaldee, for delaying, or deteining, Job 37.4. 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 delays 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, 10.37.37. & 2 Pet. 3.9. the Lord is not ſlack concerning his promiſe, as ſome men count ſlackneſs.
The End of the THIRD BOOK.