Works Volume 4, Book 4 · Psalm 105
The Hundred and Fifth PSALM.
The hundred and fifth Pſalm is a thankfull pious commemoration of all God's mercies, and providences, and fidelities to his people, the firſt of thoſe three that David delivered to the hand of Aſaph and his Brethren, 1 Chron. 16.8. to be uſed in the daily miniſtery before the Ark, to record and bleſs the name of God.
1. O Give thanks unto the Lord, call upon his name, make known his deeds among the people.
Paraphrase. 1. O let us all, in our daily prayers to God, confeſs and acknowledge, and proclaim to all the world, the great and gracious works which he hath wrought for his people.
2. Sing unto him, ſing Pſalms unto him, talk ye of all his wondrous works.
3. ‖Praiſe ye …e name of …is holineſs.Glory ye in his holy name: let the heart of them rejoyce that ſeek the Lord.
Paraphrase. 2, 3. Let us both in his publick ſervice, and in our more private diſcourſes and converſation, indeavour to promulgate his miracles of mercy, and ſo bring all other men, that worſhip God, to do it with all delight and joy, as to him that hath moſt abundantly obliged and ingaged them.
4. Seek the Lord and his ſtrength; ſeek his face evermore.
Paraphrase. 4. And ſo in like manner let our prayers be conſtantly addreſt to him in his ſanctuary, and all the relief and deliverance we at any time want be begged from his omnipotence.
5. Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth,
6. O ye ſeed of Abraham his ſervant, ye children of Jacob his choſen.
Paraphrase. 5, 6. To both theſe conſtant duties of prayer and praiſe, the people of the Jews, and all that tranſcribe the copy of Abraham's or Jacob's fidelity, are eternally obliged by the great and miraculous mercies afforded them by God, and the portentous judgments and puniſhments on their enemies, which he, by a word of his mouth, by the exerciſe of his immediate power, hath wrought for them.
7. He is the Lord our God: his judgments are in all the earth.
Paraphrase. 7. By his mercy and providence, and the exerciſe of his omnipotence, it is, that we have been conducted and ſupported, and our heathen enemies, whereſoever we came, ſubdued under us.
8. He hath remembred his covenant for ever, the word which he commanded to a thouſand generations:
9. Which covenant he made with Abraham, and his oath unto Iſaac;
10. And confirmed the ſame unto Jacob for a Law, and to Iſrael for an everlaſting Covenant,
Paraphrase. 8, 9, 10. And all this as the exact performance of his part of that Covenant and Law, which he ſolemnly and by oath eſtabliſhed with Abraham and Iſaac and Jacob, and their poſterity after them, that not to them onelyonly, but to all their ſucceſſors to the end of the world, he would be a moſt conſtant protector and rewarder, in caſe they adhered faithfully to him; (and in caſe of their apoſtaſie and rebellion, he would yet make good that promiſe to all others that ſhould come in, and tranſcribe that copy of fidelity performed by thoſe Patriarchs, receive the faith of Chriſt, and perform ſincere uniform conſtant obedience to him.)
11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance;
12. When they were ‖ſcarce a number of perſons, and they ſtrangers—but a few men in number, yea very few, and ſtrangers in it;
13. When they went from one nation to another, from one kingdom to another people.
Paraphrase. 11, 12, 13. The ſumm of this Covenant, as it concerned Abraham and his ſeed according to the fleſh, was, the bringing them into a moſt fruitfull and deſirable land, the land of Canaan (a type and image of the ſtate of the Goſpel, and joys of heaven) diſpoſſeſſing the inhabitants thereof, and conducting them to a quiet ſecure injoyment of it, as of an inheritance bequeathed to them by God himſelf, and not to be acquired by any ſtrength of their own. In which reſpect it was, that as God choſe to make …his promiſe to him, Gen. 12.6, 7. at a time when he had none but his wife, and ſo could hardly make up a number, a pitifull weak family, and thoſe but in a journey, admitted but as ſtrangers to lodge in their paſſage to Sichem, v. 6. ſo, that they might be obliged to acknowledge the whole work to be wrought by God▪ in relation to his promiſe, he ſo diſpoſed it, that they ſhould not now reſt, but be removed out of Canaan, and paſs from one nation and kingdom to another, from Sichem, where he built one Altar to God, v. 7. to a mountain on the Eaſt of Bethel, where he built another, v. 8. and from thence to Aegypt, v. 10.
14. He ſuffered no man to doe them wrong, yea he reproved Kings for their ſakes,
15. Saying, Touch not mine anointed, and doe my Prophets no harm.
Paraphrase. 14, 15. When they were there, God was pleaſed to afford them one ſpecial inſtance and pledge of his favour to them, and protection over them; when the King of Aegypt took Sarah into his houſe, Gen. 12.15. and was in danger to have defiled her, and ſo again ch. 20. in Gerar, when Abimelech King of Gerar took Sarah v. 2. (a like paſſage there was afterward betwixt Abimelech King of the Philiſtims and Rebecca Iſaac's wife, Gen. 26.8.) God plagued that King, Gen. 12.17. and ſeverely threatned the other, Gen. 20.3. and ſuffered neither of them to violate her chaſtity, v. 6. but told Abimelech, that Abraham was a Prophet, v. 7. and one very highly valued by him (deſigned to be the root of a potent Kingdom, and the ſtock from whom the Meſſias ſhould come) and therefore commanded him by a moſt ſevere interdict not to doe any harm to him, or his wife.
16. Moreover he called for a famine upon the land; he brake the whole ſtaff of bread.
Paraphrase. 16. After this, in Jacob's time, the ſeaſon being not yet come of performing this promiſe unto Abraham's ſeed, and that God's work of poſſeſſing them of Canaan might be the more remarkable, and wholly imputable to him, and not to any ſtrength of their own, or to natural proceedings, or caſual event, God thought fit ſo to diſpoſe of it, that all the poſterity of Abraham ſhould be removed out of this land, where yet they were but as ſojourners. And thus it was, There fell out to be a very ſore famine in all that land of Canaan, ſo that they had not corn for the neceſſities of life; and ſo Jacob was forced to ſend his ſons down into Aegypt to buy corn for his family.
17. He ſent a man before them, even Joſeph who was ſold for a ſervant:
Paraphrase. 17. And herein a wonderfull act of providence was diſcernible. Joſeph, one of Jacob's ſons, being envied and hated by the reſt of his brethren, had been firſt taken and caſt into a pit, then by occaſion of ſome Iſmaelite merchants coming by in that nick of time, Gen. 37.25. taken out, and ſold to them, and carried into Aegypt, and there bought by Potipher for a ſervant.
18. Whoſe feet they hurt with fetters, ‖the iron entred his ſoulhe was laid in irons,
Paraphrase. 18. Where being falſely accuſed by his miſtreſs, he was caſt into priſon, and fetters, and extremely injured and afflicted by this calumny;
19. Untill the time that his †ſaying came to paſsword came, the word of the Lord *purgedtried him.
Paraphrase. 19. And ſo continued till God, by revealing to him the interpretation of Pharaoh's butlers and Pharaoh's bakers dreams, which accordingly came to paſs, brought him to the knowledge of Pharaoh, and then the interpretation of Pharaoh's dream alſo, revealed unto him by God, perfectly purged him from the crime of incontinence falſely charged againſt him, this being an evidence of his integrity and perfect innocence, that God would vouchſafe thus to inſpire him.
20. The King ſent and looſed him, even the ruler of the people, and let him go free.
21. He made him Lord of his houſe, and ruler of all his ſubſtance,
22. To ‖commandbind his Princes at his pleaſure, and †judgeteach his ſenators wiſedom.
Paraphrase. 20, 21, 22. Hereupon therefore Pharaoh not onelyonly ſet him free from his reſtraint, but withall advanced him to be next himſelf, in a moſt ſupereminent power over the whole nation, to controll and do whatſoever he pleaſed.
23. Iſrael alſo came into Aegypt, and Jacob ſojourned in the land of Ham.
Paraphrase. 23. By this means, joyned with the occaſion forementioned v. 16. the famine in Canaan, upon which Jacob ſent down his ſons unto Aegypt (where alone by Joſeph's providence it was to be had) to buy food, Joſeph by degrees made himſelf known to his brethren; and at length invited his father Jacob to come and bring all his family with him into Aegypt, providing him a part of the countrey, where they might live by themſelves, and uſe their own rites and cuſtoms, as they pleaſed; and accordingly Jacob, overjoyed to hear that his beloved ſon, whom he thought devoured by wild beaſts, was yet alive, accepted the offer, and came, and dwelt in Aegypt, Gen. 46.
24. And he increaſed his people greatly, and made them ſtronger than their enemies.
Paraphrase. 24. And in his journey at Beerſheba, God appeared to him, Gen. 46.1. and incouraged him in his journey to Aegypt, and promiſed to make to him a great nation there, v. 3. And according to that promiſe ſo it was. For there being but a ſmall number of perſons in this family when they came down, but ſeventy reckoned in all, Gen. 46.27. whereof ſome alſo were born after their coming into Aegypt (ſee note on Act. 7. b.) they were within few years increaſed to a multitude, and waxed exceeding mighty, and the land was filled with them, Exod. 1.7. and the King of Aegypt entred into conſultation about them, taking notice to his people, v. 9. that the children of Iſrael were more and mightier than the Aegyptians.
25. He turned their heart to hate his people, to deal ſubtily with his ſervants.
Paraphrase. 25. This great and ſignal goodneſs of God to the poſterity of Jacob, in multiplying them ſo exceedingly, was a means to provoke the Aegyptians jealouſie; and from fear they tur…ed ſoon to hatred, and miſchievous machinations againſt them, giving order firſt for the oppreſſing them by burthens and hard labour, Exod. 1.11. and when that did not prevail to the leſſening, but increaſing of them, v. 12. then inhanſing the rigor of their ſervitude, v. 13, 14. and at length appointing all their male children to be killed as ſoon as they were born.
26. He ſent Moſes his ſervant, and Aaron whom he had choſen.
Paraphrase. 26. In this point of time was Moſes ſeaſonably born, and preſerved by Gods providence miraculouſly: and when he was 40 years old, it came into his heart to viſit his brethren in Aegypt, but he was ſoon forced to fly thence, and ſojourn in Madian, Act. 7.23, 29. and about fourty years after, v. 30. he was called by God, and ſent as his impowred commiſſioner to Pharaoh, his brother Aaron being joyned with him, to negotiate the delivery and departure of this whole people out of the bondage of Aegypt:
27. They ſhewed ‖the words of his ſignshis ſigns among them, and wonders in the land of Ham.
Paraphrase. 27. To that end God gave them power of working miracles, to gain belief both from the Iſraelites themſelves, that they were ſent from God to deliver them, and from Pharaoh alſo, and particularly directed them from time to time what miracles they ſhould work, and they performed exactly according to direction.
28. He ſent darkneſs and †he mademade it dark, and they rebelled not againſt his word.
Paraphrase. 28. For example, when many of the miracles preſcribed by God had been ſucceſsleſs, and but inraged, and not melted or perſwaded Pharaoh, and withall now after the time that God had told Moſes that he would ſend all his plagues upon Pharaoh's heart, ch. 9.14. and that he is ſaid expreſly to have hardened Pharaoh's heart, v. 12. after which Moſes was in reaſon to expect he would be more inraged by his ſigns, yet putting off all fear of Pharaoh's wrath and cruelty, as ſoon as God, Exod. 10.21. commanded Moſes to ſtretch out his hand to heaven, that there might be darkneſs over the land of Aegypt, even darkneſs that might be felt, Moſes immediately obeyed, ſtretched forth his hand to heaven, and there was a thick darkneſs in all the land of Aegypt three days, v. 23.
29. He turned their waters into blood, and ſlew their fiſh.
Paraphrase. 29. Before this, God had begun with Pharaoh with variety of other plagues; by Aaron's ſtriking his rod upon the waters, the waters of all the land of Aegypt were preſently turned into blood, Exod. 7.20. and the fiſh that was in the river died, v. 21.
30. *their land foreignThe land ‖ſwarmed with frogsbrought forth frogs in abundance, in the chambers of their Kings.
Paraphrase. 30. Then after that, he ſmote all their borders with frogs, Exod. 8.2. upon Aaron's ſtretching out his rod over the ſtreams, v. 5. and the frogs came and covered the whole land of Aegypt, and came into Pharaoh's houſe, and into his bed-chamber, and upon his bed, v. 3.
31. He ſpake, and there came divers ſorts of flyes, and lice in all their coaſts.
Paraphrase. 31. After this at Gods appointment, Aaron with his rod ſmote the duſt of the earth, and it became lice in man and beaſt, Exod. 8.17. a judgment wherein the Magicians themſelves acknowledged the finger of God, all their skill in ſorcery being not able to arrive to this: Then, when that would not work, great ſwarms of flyes, Exod. 8.24. came upon Pharaoh, and all the Aegyptians, the Iſraelites onelyonly being free from them.
32. He gave them hail for rain, and flaming fire in the land.
33. †and ſmote their vines and— foreignHe ſmote their vines alſo and their figg-trees, and *ſhiverd foreignbrake the trees of their coaſts.
Paraphrase. 32, 33. Then after two other plagues, the murrein and the blains, Exod. 9.3. and 9. God ſent a moſt grievous hail, v. 18. and with it thunder, and fire running along upon the ground, v. 23. and theſe brake to ſmall pieces all ſorts of trees in the field, and ſmote all ſorts of plants, v. 25.
34. He ſpake, and the locuſts came, and caterpillars and that without number,
35. And did eat up all the herbs in their land, and devoured the fruit of their ground.
Paraphrase. 34, 35. Then what was left undeſtroyed by the hail, of their plants and corn and trees, and innumerable multitude of locuſts, Exod. 10.4. came and ſwept utterly away, v. 5.
36. He ſmote alſo the firſt-born in their land, the chief of all their ſtrength.
Paraphrase. 36. In the laſt place, he ſent his deſtroying Angels, in the depth of the night, to kill every firſt-born, the prime, and ſtouteſt, and moſt valued both of man and beaſt, through all the land, from Pharaoh to the meaneſt perſon in Aegypt, ch. 11.5. and 12.29.
37. He brought them forth alſo with ſilver and gold, and there was not one feeble perſon among their tribes.
Paraphrase. 37. And upon this laſt judgment they were urgent and importunate to have them gone, Exod. 12.31, 33. And the children of Iſrael took all the houſhold-ſtuff that they had, and God gave them favour in the ſight of the Aegyptians, Exod. 11.3. and 12.36. ſo that they lent them many rich jewels, and denied them nothing that they required, Exod. 12.35, 36. And one circumſtance more there was very conſiderable, that at this time of their going out in this haſte, there was not one ſick or weak perſon among all the people of Iſrael, not one by impotence or ſickneſs diſabled for the march, but all together, and in one hoſt or army, went out from the land of Aegypt (which ſtrange remark of Gods providence, though it be not expreſt in the ſtory, is yet intimated, Exod. 12.41.)
38. Aegypt was glad when they departed, for the fear of them fell upon them.
Paraphrase. 38. And now the Aegyptians were inſtructed by their plagues, not onelyonly to be content to loſe theſe their ſo profitable ſervants, but even rejoyced, and lookt upon it as a deliverance to themſelves, that they were thus rid of them, and ſo, as they hoped, of the ſufferings, which the deteining them againſt Gods command had brought upon them. So terribly were they amated at the death of their firſt-born, that they cryed out, they were all but dead men, if they did not preſently atone God by diſmiſſing them, Exod. 12.33.
39. He ſpread a cloud for a covering, and fire to give light in the night.
Paraphrase. 39. In their march God conducted them in a moſt eminent manner, by his Angels in a cloud encompaſſing their hoſts, and that cloud ſo bright and ſhining, that in the dark of the night it lighted them, and gave them an eaſie paſſage, Exod. 13.21, 22.
40. The people asked, and he brought quails, and ſatisfied them with the bread of heaven.
Paraphrase. 40. As they paſt through the wilderneſs of Sin, and wanted food, and murmured, God pardoned their murmuring, and furniſhed them with quails, a moſt delicious ſort of fleſh; and inſtead of corn for bread, he ſent them down, in a ſhowre from heaven bread ready dreſt or prepared (and thence called Manna) and that in ſuch plenty that every man had enough, Exod. 16.16.
41. He opened the rock, and the waters guſhed out; ‖they went along a river in— foreignthey ran in the dry places like a river.
Paraphrase. 41. At Rephidim, when they murmured for water, Exod. 17. God appointed, Moſes to ſtrike the rock in Horeb, v. 6. and there came out water in ſuch plenty, that it ran along (ſee Pſal. 78.20.) and as the Jews relate, attended them in a current or ſtream through the drought of the deſart, (ſo that we hear no more of their want of water till they came to Cadeſh (ſee note on Cor. 10. b.) and then took a contrary way in their journeying.)
42. For he remembred †the word of his holineſs with Abr—his holy promiſe, and Abraham his ſervant.
Paraphrase. 42. And all this an effect of his own free mercy, in diſcharge of his promiſe made to Abraham, whoſe fidelity to him God was pleaſed thus to reward upon his poſterity.
43. And he brought forth his people with joy, and his choſen with gladneſs,
44. And gave them the lands of the heathen, and they inherited the labour of the people,
Paraphrase. 43, 44. And ſo at length having brought out his people with ſo much glory, victorious and triumphant, out of Aegypt, he poſſeſt them of the promiſed Canaan, caſt out the old inhabitants before them for their pollutions and idolatries, and planted this his peculiar people in their ſtead.
45. That they might obſerve his ſtatutes, and keep his laws. Praiſe ye the Lord.
Paraphrase. 45. And all this, not that they ſhould indulge to riot, and imploy their plenty in luſts and pleaſures, or grow fat and wanton, but that being thus richly ſupplied, wanting no manner of thing that is good, having nothing of encumbrance or diverſion, but on the contrary, all kinds of encouragements to piety, they ſhould therein conſtantly exerciſe themſelves, according to the ingagements and obligations incumbent on thoſe that had received ſuch a ſucceſſion of miracles of mercies from God, (a type of that duty now incumbent on us Chriſtians, upon far greater and more conſiderable obligations, that eſpecially of our redemption by Chriſt from the power, as well as the guilt of ſin) and return him the tribute of ſincere obedience for ever after, approve themſelves an holy peculiar people to him, zealous of good works. And in ſo doing, let us all indeavour uniformly to praiſe, and magnifie, and glorifie the name of God. Hallelujah.
Annotations on Pſal. CV.
foreignV. 3. Glory ye—] That foreign in the reciprocal conjugation, is yet to be here rendred in the active ſenſe, is agreed on both by the Chaldee and Syriack; foreign ſaith the former, praiſe in his name, and the other foreign praiſe to his name, where as ב in, foreignſo ל to is certainly a Pleonaſme (as v. 15. both ב and ל are, in foreign and foreign, his anointed and his prophets:) and the whole phraſe ſignifies no more than the Latin of the Syriack expreſſes, Laudate nomen ſanctitatis ejus, praiſe the name of his holineſs, juſt as foreign and foreign, believing God and in God, are all one, the prepoſition being abundant very frequently. The LXXII. indeed and the Latin reade it in the paſſive ſenſe, foreign, Laudamini in nomine ſancto, be ye praiſed in his holy name: but this certainly without any propriety of expreſſion, the praiſes of God, and not of our ſelves, being the duty to which we are invited in this Pſalm.
foreignV. 4. His ſtrength] For foreign his ſtrength, the LXXII. ſeem to have read foreign be ſtrengthened, and accordingly render it foreign, the Latin confirmamini, be confirmed, and ſo the Syriack foreign be ſtrengthened; and ſo the ſenſe would well bear, ſeek the Lord, and be confirmed, let all your ſtrength be ſought from him; ſo the Jewiſh Arab, Seek the Lord, and ſeek that he would ſtrengthen you, or ſtrength from him, or, you ſhall certainly be ſtrengthened, if by prayer you diligently ſeek him. But we need not change the reading, for the gaining this ſenſe. This Pſalm was compoſed for the conſtant uſe of the Sanctuary; and then foreign may moſt properly here denote the Sanctuary, as it doth not unuſually in ſeveral places; and ſo 'tis beſt joyned with foreign his face, the appearance and exhibition of himſelf in the Sanctuary: And ſo ſeeking his Sanctuary, is offering up our prayers to him there, as the means of obtaining all aſſiſtance and ſtrength from him. The Chaldee reade foreign his law, which we know was kept in the Sanctuary, and which all were obliged to obey that addreſt unto him there, and in obedience to that all their ſtrength conſiſted.
foreignV. 12. Few men in number] The phraſe foreign almoſt, which is here added to foreign perſons of a number, or plurality, muſt needs be a reſtraint and leſſening to it. A number or plurality we know is of no leſs than three in the Hebrew and other languages, and ſo perſons of a number almoſt, cannot ſignifie either more or leſs than two. And this a moſt exact and commodious expreſſion to ſignifie Abraham's ſtate when the promiſe of Canaan was firſt made to him, Gen. 12.7. for then before the birth of Iſaac, nay of Iſhmael, he had certainly no other but his wife Sarai, unleſs perhaps ſome ſervant, which was not here to be numbred. This therefore will be the beſt rendring of the phraſe foreign,foreign in their being, or when they were foreign ſcarce, or almoſt, or not ſo much as perſons of a number, or a number of perſons, i. e. diſtinctly but two of them, Abraham and his wife.
V. 15. Mine anointed] That unction was a ceremony of inauguration, or advancing to any great office among the Jews, is ſufficiently known: Hence it is that the Chaldee oft renders it by making great, Pſal. 45.7. foreign God hath anointed thee, they render foreign hath advanced or dignified thee. And as there were three offices to which unction was uſed, the Regal, the Sacerdotal, the Prophetical; ſo each of theſe may not unfitly be ſtyled foreign my (i. e. God's) anointed;foreign but eſpecially the King is thus ſtyled. So 1 Sam. 24.6. If I ſhall do this foreign to the Lord's anointed, i. e. to King Saul. So of Cyrus, Iſa. 45.1. thus ſaith the Lord foreign to his anointed. And ſo the Meſſias, Dan. 9.25. was by all that from that text expected him, looked upon as a King that ſhould come among them. And thus in this place, where of the Patriarchs Abraham and Iſaac God uſeth this double ſtyle, mine anointed, and my prophets, theſe two offices are in all reaſon to be underſtood, that as they were Prophets by God inſpired, Abraham having ſignal revelations made unto him, particularly of the captivity of his poſterity in Aegypt, and their coming out in their fourth generation, Gen. 15.16. and again c. 17.6. of the great dignity that ſhould befall his ſeed (and ſo Iſaac prophecyed alſo of the future eſtates of the poſterity of Jacob and Eſau, Gen. 27.40.) ſo they were deſigned by God as the foundation of a moſt illuſtrious Monarchy, that ſhould ſpring out of their loins, I will make nations of thee, Kings ſhall come out of thee, Gen. 17.6.) and being thus great, advanced to this dignity in God's decree, they are juſtly to be equalled to the greateſt Kings, anointed with oyle, being particularly owned by God, and warning given by him in an extraordinary manner to other Kings, Abimelech, &c. that they ſhould not dare to doe them the leaſt injury.
V. 18. He was laid in irons] The phraſe foreign is capable of two rendrings; foreigneither the iron entred his ſoul, or his ſoul entred the iron. The LXXII. take it in the latter ſenſe, foreign, his ſoul paſt through iron, and ſo the Syriack foreign &c. his ſoul went into iron, and the Jewiſh Arab, his ſoul came into iron: but the Chaldee follow the former rendring, foreign the chain of iron went into his ſoul. The difference of theſe is not great, as long as by the iron is underſtood, with the Chaldee, the iron chain (and to that the foregoing mention of the foreign a gyve or chain inclines it:foreign and if there be no mention of Joſeph's being put in chains in the ſtory, Gen. 39. yet the manner of ſecuring priſoners, being ordinary by chains, and the crime objected to Joſeph ſo great, of attempting his Miſtreſs's chaſtity, there can be no cauſe to doubt of that, eſpecially when the former part of the verſe mentions a chain expreſly) for as foreign his ſoul, frequently ſignifies no more than he, and ſo his ſoul entring into iron, is no more than that he was fettered;foreign ſo foreign oft ſignifies the ſenſitive faculty, that which is capable of pain and grief, and then the irons entring his ſoul, is no more than being painfull to him. And in this ſenſe foreign iron is certainly uſed, Pſal. 107. of priſoners bound in affliction foreign and iron, foreigni. e. chains or fetters. But there is another poſſible notion of the phraſe, as foreign iron may ſignifie a ſword or dart, other ſharp weapon made of that metal, by which in this book of Pſalms Calumny is oft poetically expreſt. So Pſal. 55.21. their words were drawn ſwords, and Pſal. 57.4. their teeth are ſpears and arrows, and their tongue a ſharp ſword. Thus have ſome learned men underſtood the phraſe of Mary, Chriſt's mother, Luk. 2.35. foreign, a ſword ſhall paſs through thy ſoul, of the ſcandal and reproach of the Croſs of Chriſt, or ſome other great affliction. And the metaphor is very eaſie, and as vulgar as the phraſe of wounding ones reputation, which is conſtantly uſed of the calumniator, ſuch as Joſeph's miſtreſs certainly was, and the calumny of ſo foul a nature, that it muſt needs pierce his ſoul, grieve him more than fetters of iron could do. If this be the notion, then the former rendring muſt be reteined, the iron (that ſword of the miſtreſs's tongue) entred or pierced his ſoul. And if not this but the other be the meaning of it, iron properly taken for fetters or gyves, yet that may moſt fitly be the rendring ſtill, the ſhackles, both the pain of them, and eſpecially the reproach of them to a perſon of approved piety and chaſtity, muſt needs pierce his ſoul, and grieve him exceedingly: and ſo this may either in the literal or metaphorical ſenſe be beſt reſolved on for the rendring of it.
foreignV. 19. His word came] Among the many uſes of foreign or foreign to come, there is one peculiar to words, or ſayings, or promiſes, which muſt therefore belong to foreign his word here, viz. to come to paſs, to be performed. So Jer. 17.15. where is the word of the Lord foreign let it come to paſs, 1 Sam. 9.6. there is a man of God, all that he ſaith foreign cometh certainly to paſs. Gen. 18.19. foreign that the Lord may make come, i. e. bring to paſs, all that he hath ſpoken to him. So Ezek, 24.24. foreign when it ſhall come to paſs. And ſo here unqueſtionably, Joſeph was kept in priſon under that ſlander, untill his word came to paſs, i. e. till he interpreted the dreams of Pharaoh's Officers, and his praedictions came to paſs to each of them, that being the peculiar means of making him known to Pharaoh, and fetching him out of the priſon, Gen. 41.14. And then his interpreting of Pharaoh's dream following it, which Pharaoh looked on as an evidence that the ſpirit of God was in him, v. 38. and upon which he ſaid to Joſeph, For as much as God hath ſhewed thee all this, there is none ſo diſcreet and wiſe as thou art, v. 39. this in all reaſon may be reſolved to be that which was reſpected here in the next words, foreign the word of the Lord (i. e. foreignGod's ſhewing him the meaning of thoſe dreams, Gen. 41.39. God's telling him, or revealing to him the interpretation of them, foreign, the oracle of the Lord, ſay the LXXII.) purged him (ſo foreign properly ſignifies to purge) as ſilver is purged in the fire, and ſo approved to be pure when it comes out thence, that which is not pure being deſtroyed there, or evidently diſcovered what metal 'tis. And in this ſenſe it moſt exactly belonged to the paſſage of Joſeph, under the calumny and ſcandal of having attempted his miſtreſſes purity, for which he was impriſoned (which by the way makes it more probable, that that calumny was meant by the iron entring his ſoul) this interpretation of Pharaoh's dream being clearly from God, who had ſent the dream, and ſo an evidence that Joſeph was a pure and pious perſon, it being not imaginable that God would vouchſafe to reveal ſuch ſecrets to an impure perſon, or to any, but a pious and truly vertuous man. And ſo this is the full importance of this verſe.
foreignV. 22. At his pleaſure] foreign in the notion of foreign for will or pleaſure, … no more than at his will: The Chaldee render it with little change foreign, ſo as to (i. e. as was agreeable to) his will or pleaſure; but the Syriack moſt expreſly foreign, as he would. So the Jewiſh Arab foreign, as he ſaw fit, ex ſententiâ ſuâ; and the Jewiſh Arab Gloſſary citing the place expounds foreign by foreign conſilium, ſententia, foreign. But the LXXII. reading it ſeems foreign as his ſoul, reade foreign, as himſelf, and ſo the Latin, ſicut ſemetipſum, without any great ſenſe in it. As for the phraſe foreign to, foreignor that he might bind his Princes, the meaning of it is clear, that he might have power over the greateſt men in his Kingdom, to command or forbid the doing of any thing (ſo foreign alſo ſignifies) to puniſh them that doe contrary (and accordingly the LXXII. render it foreign, to chaſtiſe) and ſo to bind, that no body could reverſe what he did, according to the uſe of that phraſe in the inſcription of Iſis, *Diodor. Sicul. lib. 1. p. 16.foreign, Iſis Queen of the region— and whatſoever I ſhall bind, no man hath power to looſe; making this power of binding to be an evidence of authority, and then power of binding the Sirs, or Lords, or Princes of Pharaoh, muſt ſignifie Joſeph's having next to the King himſelf, a ſupreme uncontrollable power. And ſo the word foreign generally ſignifies to oblige to obedience, and to puniſhment, to command, (ſo Dan. 6.7, 8, 9. foreign is rendred foreign and foreign a decree or law) and to inflict puniſhment on the diſobedient. Of this word ſee Power of the Keys, Ch. 4. §. 6, 7, 8, &c. And in the ſame ſenſe muſt the next phraſe be underſtood,foreign foreign and he ſhall (not teach wiſedom, but, in the notion of the word now found in the Arabick dialect) judge his Senators. The word is ſo uſed, Pſal. 10.18. foreign to judge the fatherleſs, and Act. 23.3. foreign judge me according to law, and frequently elſewhere in that dialect; which ſhews that this was anciently a notion of the word. And ſo ſtill that denotes the ſupereminent power that was given Joſeph, as to command the Nobles, ſo to judge the Judges, or Senators. According to what we find in the ſtory, Gen. 41.40. Thou ſhalt be over my houſe, and according to thy word ſhall all my people be ruled, onelyonly in the throne will I be greater than thou; and again, v. 41. ſee, I have ſet thee over all the land of Aegypt: And Pharaoh took off his ring— v. 24. and made him ride in the ſecond chariot, v. 43. and without thee ſhall no man lift up his hand— v. 44.
V. 27. foreignHis ſigns] In this phraſe foreign the words of his ſigns or prodigies, foreign words ſeems to be ſomewhat more than a pleonaſme. God had told them what ſigns they ſhould uſe, to convince the people firſt, and then Pharaoh, of their miſſion; and ſo in each judgment God commands, and they ſhew the ſign: and God's thus telling, or ſpeaking to them, is properly foreign words, and the matter of theſe words expreſt by foreign ſigns or prodigies of his, viz. which as he directed, he would alſo inable them to doe among them. Accordingly not onelyonly the LXXII. retein foreign, the words of his ſigns, but the Chaldee alſo foreign the words of his ſigns. And v. 28. it follows, that they diſobeyed not his word, i. e. Moſes and Aaron (ſee note h.) diſobeyed not the direction of God for the ſhewing that particular miracle of the three days darkneſs upon the Aegyptians. The Jewiſh Arab ſo expreſſeth it, as may be rendred either the thing, i. e. matter, or the command of his ſigns.
V. 28. foreignAnd they rebelled not] The Hebrew in all copies is acknowledged to reade foreign and they provoked not, rebelled not, i. e. diſobeyed not his word. So the Chaldee, foreign and they rebelled not, reſiſted not his word. Which paſſage is to be underſtood of Moſes and Aaron, that how little hope ſoever they had of doing good on Pharaoh, yea after God had given him up to obduration, and they were to expect all rage and ill uſage from him, yet as God commanded them, or according to the foreign the words of his ſigns, v. 27. (ſee note g.) they did couragiouſly proceed from one ſign to another (not fearing the wrath of the King or people) to ſhew all God's miracles upon the Aegyptians. The Latin reads, non exacerbavit, he did not provoke, in the ſingular, but to the ſame ſenſe, referring it I ſuppoſe to Moſes. But neither ſingular nor plural can probably refer to Pharaoh or the people of Aegypt, that he or they reſiſted not God's word: for though upon that plague of darkneſs Exod. 10.24. Pharaoh called unto Moſes and ſaid, Goe ye, ſerve the Lord, yet that is attended with an onelyonly let your flocks and your herds be ſtayed; and then it follows v. 27. he would not let them goe. The importance therefore of foreign they reſiſted not, ſeems no more than what is affirmed in the ſtory v. 21, 22. The Lord ſaid unto Moſes, ſtretch out thy hand — And Moſes ſtretched forth his hand— i. e. readily obeyed, and did what God directed, and that at a time when Pharaoh was likely to be incenſed, and vehemently offended with them. For which conſideration the ſtory there gives us this farther ground; For as v. 10. he had before expreſſed ſome anger and threats, Look to it, for evil is before you, and they were driven from his preſence v. 11. ſo now upon the hardening his heart, which follows this plague of darkneſs, he ſaid to Moſes, Get thee from me, take heed to thy ſelf, ſee my face no more, for in that day thou ſeeſt my face thou ſhalt die the death, v. 28. This rage of Pharaoh Moſes in reaſon might well foreſee, but he dreaded it not, but boldly did as God directed, and that is the meaning of foreign they reſiſted not God's words. The LXXII now reade it without the negation; ſome copies, foreign, and they exaſperated, others, foreign becauſe they exaſperated his words. And the Syriack (and Arabick and Aethiopick) follow them, foreign, and they murmured (ſo that word ſeems to be tranſlated into other languages) or reſiſted his word. And thus it might have truth in it, being applied to Pharaoh and the Aegyptians, who could not yet be brought to be content to let the Iſraelites go free, and carry their goods with them out of their Kingdom, Exod. 10.24, 27. But 'tis more probable that the true original reading of the LXXII. was foreign neither, which as it is the exact rendring of foreign and not, ſo it is very near to foreign which ſome copies now have. And from this light, but very ancient, corruption of their copy, the other tranſlations have it, which conſequently muſt be reformed by the Original.
V. 30. foreignBrought forth] The word foreign properly belongs to water breaking or ſpringing out of the earth, and is applied to any plentifull production, Exod. 1.7. the children of Iſrael grew foreign and procreated abundantly, and, as it there follows, the land was filled with them. The noun foreign from hence is uſed for all ſorts of creatures of the earth or water that goe not on legs, Locuſts, Ants, Worms, Hornets, Fiſhes, &c. becauſe they procreate ſo exceedingly. It cannot therefore more fitly be rendred, both according to the force of the verb and noun, than by ſwarming, and that in ſuch a degree over all the land, that the palace, which may be ſuppoſed to be moſt carefully kept, was not free from them. The Chaldee render it foreign, which ſignifies among them ſcaturivit, any copious production alſo. But the LXXII. foreign, from the notion of the word for creeping, What is here ſaid of foreign their land, foreignthat that produced theſe ſwarms of frogs, is Exod. 8.3. ſaid of the river, and ſo 5. and 6. ſtretch forth thy hand over the ſtreams, the rivers, the ponds, and cauſe frogs to come: and as this makes more for the propriety of foreign according to that of Gen. 1. ſpeaking of the waters, foreign let them ſwarm or produce abundantly the ſwimming thing; ſo the earth and the waters being now but one globe the earth may be ſaid to bring forth that which the waters produce; or 2. foreign their land may ſignify their countrey of which their rivers were a part; or 3. though the rivers produced the frogs, yet the land ſwarmed with them, as appears by the conſequents, they went up into the King's chambers.
V. 42. foreignHoly promiſe] That foreign joyned to a verb intranſitive ſignifies with, is acknowledged by Lexicographers, and here ſuch a verb is underſtood, after foreign the word of his holineſs (which he ſpake or had) foreign with Abraham: ſo the Chaldee underſtood it, and read foreign which with (i. e. which he had with) or to Abraham; and ſo the LXXII. foreign—which he had, or which was made to Abraham.