Works Volume 4, Book 3 · Psalm 73
The Seventy Third Pſalm.
A Pſalm of Aſaph.
Paraphrase. The Seventy third Pſalm, the firſt of the Third Book of this Collection, ſeems to have been compoſed by *foreign by the hands of Aſaph. Chald.Aſaph (either the Recorder, the chief of the Levites that miniſtred before the Ark of the Lord, who is frequently mentioned in the ſtory of David, ſee 1 Chron. 16.5. or elſe ſome other of that name of latter times.) It contains a diſcourſe of Gods providence, and the wiſe purpoſes thereof in permitting wicked men to proſper, though but for a time. It is much of the foreign like for the argument Aben Ezra.ſame ſubject with Pſalm 49. and ſeems to have been compoſed by him for the uſe, or as in the perſon, of David: ſee v. 24.
1. Truly God is good to Iſrael, even to ſuch as are of a clean heart.
Paraphrase. 1. It is a moſt certain infallible truth, that God is abundantly gracious and kind (and not faithful and juſt only) to every true hearted, ſincere, upright ſervant of his.
2. But as for me, my feet were almoſt gone, my ſteps had well-nigh ſlipt.
Paraphrase. 2. Yet was I under no ſmall temptation to doubt of the truth of this, and ſo to deny that which is ſo main an article of the belief of all that acknowledge a providence.
3. For I ‖had a Zeal againſt foreignwas envious at the fooliſh, †I ſhall ſee the peacewhen I ſaw the proſperity of the wicked.
Paraphrase. 3. For I had a zealous diſpleaſure, or indignation againſt ungodly wicked men, to ſee them go on ſtill in their ſins ſo fooliſhly and irrationally; and being thus affected, I was ſurpriſed with a ſudden incitation, to think that they were likely to proſper and enjoy a ſecular felicity, and all good ſucceſſes in their impieties; and this was a matter of temptation to me.
4. For there are no band… in their death, but their ſtrength is *or f…t, or robuſtious.firm.
Paraphrase. 4. For when I conſidered them, me thought they were ſtrong and vital, likely to live and proſper a long time.
5. They are not ‖in the ſorrow, or pain of the weak.in trouble like other men, neither are they †ſcourged with man.plagued like other men.
Paraphrase. 5. Whereas many other men meet with diſeaſes and maladies of all ſorts, and the generality of mankind with miſadventures, and afflictions, and ſundry ſore ſcourges and chiſtiſements, theſe ſeemed to … an immunity from all.
6. Therefore pride compaſſeth them as a *ties on their chain, or necklace, violence faſtens the ornament upon them.chain, violence covereth them as a garment.
Paraphrase. 6. And being thus heightned and puft up, they ſet themſelves out moſt magnificently, and make uſe of all the unlawfulleſt means, oppreſſion and rapine, to maintain it.
7. Their eyes ſtand out with fatneſs, they have ‖ſurpaſt the imaginations of the heart foreignmore than heart could wiſh.
Paraphrase. 7. They thrive and increaſe in wealth and grandeur exceedingly, and unexpectedly advance to a greater height than either themſelves could at firſt project, or any man elſe divine or imagine poſſible.
8. e They ‖deride and ſpeak malitiouſly, from on high they ſpeak oppreſſion.are corrupt, and ſpeak wickedly concerning oppreſſion, they ſpeak loftily.
Paraphrase. 8. And being thus elevated they deride all others, ſay any thing that may tend to the miſchieving others, and out of the pride and haughtineſs of their hearts profeſs to commit all injuſtice, to oppreſs, and ſcorn to be reſtrained by any laws divine or humane.
9. They ſet their mouth againſt the heavens, and their tongue talketh through the earth.
Paraphrase. 9. They profeſtly blaſpheme the God of heaven, deſpiſe his threats, oppoſe and reſiſt all his commands, and take liberty to ſay what they pleaſe of any the moſt innocent or *foreign againſt the holy of the earth. Chald.holieſt man upon earth.
10. Therefore his people †turne.return hither, and *plentiful waters.waters of a full cup are wrung out to them.
Paraphrase. 10. And this tempts pious men, when they ſee them thus riot it in violence, and blaſphemy, and contempt of all ſanctity, to pour out abundance of tears, in the contemplation.
11. And they ſay, How doth God know? is there knowledge in the moſt high?
Paraphrase. 11. And thus to diſpute and argue within themſelves, Doth God indeed ſee and diſcern and take notice of all this? If he doth, how comes it about that he permits them.
12. Behold, theſe are the ungodly ‖and they are the proſperous of the age or world foreignwho proſper in the world; they increaſe in riches.
Paraphrase. 12. 'Tis moſt viſible that they which are thus wicked, injoy the greateſt tranquility and proſperity in this life, have all the wealth and greatneſs of the world heaped upon them.
13. Verily I have cleanſed my heart in vain, and waſhed my hands in innocency.
Paraphrase. 13. And there… (as they are moved to argue) what reward is there for perfect purity of hearts and hands, of thoughts and actions, for all the ſtricteſt exerciſes of all virtues, if the quite contrary to all this be thus proſpered by God.
14. For all the day long have I been plagued, and chaſtened every morning.
Paraphrase. 14. And they that have faithfully endeavoured to make good their innocence in both, are yet exerciſed with continual afflictions.
15. If I ſay, I will ſpeak thus, behold, I ſhould †or pre…aricate…offend againſt the generation of thy children.
Paraphrase. 15. Such thoughts as theſe are apt to ſuggeſt themſelves on this occaſion; but then piety ſoon gives a check to them as prophane and blaſphemous, the denying of the divine providence, and downright apoſtacy from all profeſſion of piety.
16. *And וWhen I thought to know this, ‖which was grievous i… mine eyes foreignit was too painful for me.
Paraphrase. 16. I reſolved therefore more accurately to weigh this, that was matter of ſo much diſquiet and trouble and tempation to me.
17. †when I go foreignUntil I went into the Sanctuary of God: *I ſhall underſtand. foreignthen underſtood I their end.
Paraphrase. 17. And as ſoon as I made my reſort to thy ſanctuary, entring into a ſober conſideration of Gods counſels and providence, I diſcerned what was the ordinary concluſion of theſe mens felicities:
18. Surely thou didſt ſet them in ſlippery places, thou caſtedſt them down into deſtruction.
Paraphrase. 18. The ſame that of thoſe that are exalted to the top of an hill, and when they are there have no firm footing, but ſlip and fall, and then by the highneſs of the ground are more ſorely bruiſed, even killed outright by this their fall.
19. How are they brought into deſolation? as in a moment they are utterly conſumed with terrors.
Paraphrase. 19. So doth it befall wicked men, when they are arrived to the height of their ſecular proſperity, they ſuddenly fall into a moſt terrible amazing deſtruction.
20. As a dream when one awaketh, So, O Lord, when ‖they awa…thou awakeſt thou ſhalt †illude, mock, or make to vaniſh.deſpiſe their *or ſhadow.image.
Paraphrase. 20. And ſo their proſperity is no more but like that of a dream; whilſt it laſts, it is but imaginary, not real, the gaining of the honours, or pleaſures, or riches of the world, which are themſelves but ſplendid nothings, meer phaſmes, and when they are unlawfully gotten or injoyed are far from being any ſolid proſperity, and then within a very little while, they are loſt or taken away from them: loſt by ſome turn or change here in time of life, or elſe ſeiſed on by God, and taken from them by death; and ſo this very ſhadow of proſperity vaniſhes preſently, is of a very inconſiderable duration.
21. Thus my heart was grieved, and I was pricked in my reins.
Paraphrase. 21. It was therefore a ſtupid and beſtial ignorance and folly in me, thus to be diſquieted and troubled with the ſight of the proſperous ſucceſſes that wicked men meet with, and to have an… …mptation to repine and murmur at my own afflictions, as if thoſe were a mark of my being neglected by thee.
22. So fooliſh was I and ignorant; I was a beaſt before thee.
23. ‖And I foreignNevertheleſs I am continually with thee: thou haſt holden me by my right hand.
Paraphrase. 23. When all this while I have been particularly conſidered and cared for, and in a ſpecial and eminent manner ſupported by thee.
24. Thou ſhalt guide me with thy counſel, and †After glory receive me.afterward receive me with glory.
Paraphrase. 24. And have aſſurance that thy providence ſhall conduct me ſafe through all my afflictions, and at length deliver me out of them, and bring me to an honourable condition here, and eternal reſt with thee hereafter.
25. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee.
Paraphrase. 25. Lord, there is none in heaven or earth except thee only, no creature in the world to whom I have any inclination to addreſs my ſelf, to ſeek their aid, or to have any dependance on them: I have a full ſecurity in relying and waiting on thee.
26. My fleſh and my heart faileth; but God is the ſtrength of my heart, and my portion for ever.
Paraphrase. 26 Though never ſo great afflictions befall me, what perplexities and deſtitutions ſoever, Hab. 3.17. yet thou. O God, art my ſure defence, thou ſhalt never fail me: and all the proſperities in the world are compriſed in this, and inſured on me, that thou art pleaſed to be my God, and continually to yield me all that which others in vain ſeek for from their worldly ſuccours.
27. For lo they that are far from thee ſhall periſh; thou haſt deſtroyed all them that go a whoring from thee.
Paraphrase. 27. For nothing is more viſible and frequently experimented, than that they that forſake God, and apply themſelves to any other hold, that are guilty of this adulterous falſeneſs unto him, uſing him as thoſe wives who prefer any other before their own husband, are fruſtrated and diſappointed in their Atheiſtical deſignes, and ſignally puniſhed, brought to nothing, and deſtroyed by God; as it is juſt for the injured husband to bring the adulterous wife to open puniſhment.
28. But it is good for me to draw neer to God; I have put my truſt in the Lord God, that I may declare all thy works.
Paraphrase. 28. On the contrary, there is no ſuch advantageous and politick courſe even in reſpect of the injoyments of this life, as that of a cloſe and conſtant adherence to God, without ever falling off from him to any unlawful worldly truſts or refuges. And this ſhall be my courſe, to him I will addreſs my ſelf for the ſupply of all my wants; and beſide the benefit of having them richly ſupplyed to me, I ſhall be ingaged alſo in that moſt honourable imployment of proclaiming Gods gratious acts of wiſdom and admirable providence, and exciting all men to adore and bleſs his holy name for them.
Annotations on Pſal. LXXIII.
foreignTit. of Aſaph] How foreign ſhould rendred here and in the following Pſalms, may be matter of ſome queſtion. For as the prepoſition ל is ſometimes a note of the genitive caſe, and ſo an intimation of the Author of the Pſalm, and accordingly Davids Pſalms are generally thus entitled, foreign, of David; ſo it is alſo a note of the dative caſe, and then refers to the Muſitian that was to ſing, or order the ſinging of it, as when the Pſalm is committed to the Praefect of the Muſick, the ſtyle is foreign to the Praefect— But the former notion is to be imbraced, both becauſe foreign is ſo perfectly proportionable to foreign, that as David was known to be Author of the Pſalms which were ſo inſcribed, ſo Aſaph is in reaſon to be believed the Author of theſe other; and alſo becauſe in diverſe of them, Pſal. 75, 76, 77. as in Davids, there is expreſs addition of foreign to the praefect, which will not permit Aſaph to be the ſinger, but in all reaſon the Author of them. What Aſaph this was, whether he in Davids time, 1 Chron. 16.5. or ſome other in after-times, muſt be uncertain, and conſequently whether thoſe Pſalms under his name which refer to latter times, as Pſalm 74, 76, 77. but eſpecially Pſalm 79. (which by the vaſtation of Jeruſalem ſeems to refer to the time of Nebuchadonoſor) be to be looked on as Hiſtorical, or Prophetical only. The Chaldee there ſay of the 79. Pſalm, that it was on the deſtruction of the houſe of the Sanctuary, and that foreign he ſpake by the ſpirit of Prophecy. Yet it may have been Hiſtorical, and ſo it is moſt probable by the ſtile, and then it muſt have been compoſed by ſome of that name of after-times; and if ſo, then there is no reaſon to doubt, but the reſt which bear Aſaphs name were ſo alſo.
foreignV. 4. Bands] What foreign here ſignifies will be hard to define, it being uncertain from what root it comes, and there being but one place more of Scripture wherein 'tis uſed, Iſa. 58.6. There 'tis by all the antient interpreters rendred knots, or bonds, and ſo 'tis generally expounded by Grammarians: 'tis, ſaith David de Pomis, foreign tantamount to the word which, from foreign to binde, ſignifies bonds; and to the ſame effect ſaith Kimchi in his Roots. But this doth not ſecure us of the importance of the word in this place, there being many poſſible rendrings of it, to each of which this of bands will be appliable. For 1. the word bands in Hebrew ſtile oft ſignifies child-bed pangs, ſo the word foreign (which ſeems to be the ſame with foreign) is indifferently uſed for bands or pangs, and ſo is rendred foreign, pangs, Acts 2.22. (ſee note c. on that chapter) and this becauſe the child-bed pangs are cauſed by the breaking of thoſe ligatures which joyn the infant to the wombe, which conſiſting of a texture of nerves and membranes, parts of a moſt accurate ſenſe, cannot be ſevered without cauſing intolerable pains. Hence therefore the notion of bands may here fitly be ingredient in the expreſſion of pains or agonies, eſpecially when all pain, of what kind ſoever, is ſome degree of ſolutio continui, a rupture, at leaſt ſtraining of thoſe fibers of which the ſenſible parts of our bodies are compoſed: and accordingly pain is either more or leſs, in proportion to this breach of union; the torments of abortions greater than thoſe of regular births, and thoſe of an untimely violent death exceed the pains of a natural, where age is the only ſickneſs, where there are no bands to be forced aſunder, but the ripe fruit drops willingly from the tree, men come to their grave in a full age, like as a ſhock of corn comes in in his ſeaſon, in Jobs language, ch. v. 26. whereby he concludes his deſcription of a proſperous life. Upon theſe grounds this ſeems to be the moſt probable ſignification of the phraſe foreign there are no pangs, becauſe no ligaments, in their death; their death is not cauſed by thoſe violent and painful aſſaults, as other mens frequently are; foreign they dye with eaſe, as Kimchi ſpeaks; and to the ſame purpoſe Abu Walid, who renders foreign difficulties, hardſhips, moleſtations. To this notion the Syriack ſeem to have particular reſpect, rendring it foreign, which the Latine interpreter tranſlates terminus, (as from foreign omnino prorſus, from whence, ſaith Ferrarius, is foreign finis, terminus:) but then likewiſe foreign ſignifies chordae, and fides, ſtrings, to which moſt probably that tranſlator had an eye; and withal it ſignifies apoſtemata, ſuppurationes, apoſtems, or boils, according to the Oriental way of expreſſing all pain and torment by bands and ligatures. Secondly therefore, and in good agreement with this firſt notion, by hands we may underſtand any kind of diſeaſe or pain, or preſſure or heavy burthen, which is wont to be bound on them on whom 'tis laid: ſo Mat. 23.4. foreign, they bind heavy burthens and hard to be borne; where the heavy and moſt unſupportable burthens are laid on them by way of foreign, bands; to which the Prophet refers, when he mentions the yoke of his burthen, Iſa. 9.4. a burthen tyed on, as a yoke is wont to be. And thus diſeaſes are expreſt in Scripture-ſtyle.—See the ſtory of the woman which had a ſpirit of infirmity, a ſore diſeaſe Inflicted on her by an evil ſpirit, eighteen years, Luk. 13.11. to her Jeſus, ſaith, v. 12. foreign, thou art looſed from thine infirmity, (and looſing, we know is proper to bands;) and v. 15. he compares her cure to the foreign, looſing, or untying an oxe, and v. 16. in expreſs terms, this daughter of Abraham, foreign, whom Satan hath bound, loe theſe eighteen years, (where her ſpirit of infirmity, v. 11. is in other words expreſt by Satans binding her:) and again in the end of that verſe, foreign, ought ſhe not to be looſed from this band, i. e. cured from this ſickneſs? In that ſtory, this violent diſeaſe, with which ſhe was ſo affected, that ſhe was foreign, bowed together, is ſtyled, foreign, a band, and conſequently foreign bands here may by analogy fitly ſignifie violent diſeaſes; which Aquila owns in his tranſlation, foreign, there are no diſeaſes, or hard ſufferings. To either of theſe acceptions of the word for child-bed-pangs, or whatſoever other pains or preſſures, the uſe of it, Iſa. 58.6. will well accord, where to looſe the bands of wickedneſs ſignifies the reſcuing the oppreſſed from their injurious preſſures, that afflict them as ſore as pangs or pains do thoſe that are under them; but moſt commodiouſly it will be interpreted of burthens or weights which are unjuſtly bound upon them, and preſs them ſore. The Chaldee there have a paraphraſe, which will give us a third acception of the word, for a bond or obligation, in judicature, which binds one to undergo the award of it, a decree or ſentence as it were; for ſo they render foreign bands of wickedneſs, by foreign bonds of writings of falſe judgments. And thus among us, men are ſaid to be bound over to judgement, when they are before a Tribunal to anſwer any thing laid to their charge; and ſo again to be bound over to puniſhment, when judgment is paſt upon them. And in this ſenſe, there are no bands foreign to their deaths, will be, there are no writs ſigned for their execution. And to this well agrees the Paraphraſe of the Chaldee in this Pſalm, they are not frighted nor troubled, foreign for, or becauſe of the day of their deaths, as they that are ſentenced or bound over to death (be it by form of law in judicatures, or be it by diſeaſe, or any thing elſe, as 2 Cor. 1.9. foreign, having the ſentence of death, ſignifies being in imminent danger of it) are ſuppoſed to be. And the phraſe being here poetically uſed, may reaſonably be extended to all other ways of death, diſeaſe, ſlaughter in the field, as well as that by judicature, and any kind of danger to the life be thus expreſt by bands or obligations to their death; as among us apprehending, or taking, or ſeizing on, being phraſes primarily uſed in judicature for the Officers apprehending of malefactors, are vulgarly uſed of diſeaſes and death it ſelf. A fourth interpretation of the word the LXXII. on that place of Iſaiah do ſuggeſt, rendring it foreign. That word foreign, we know, ſignifies a conſpiration, or conjunction of many, and with foreign, iniquity, is uſed of Simon Magus, when he would have bought the gifts of the ſpirit of God, out of a Satanical deſign, the more advantageouſly to oppoſe and ſet up againſt Chriſt; ſee note on Acts 8. e. This is the frequent importance of foreign ligae, colligationes, conſpirationes (to which David de Pomis told us the foreign here is equivalent) and that the ſenſe may poſſibly bear alſo; there are no conſpiracies for their deaths, wicked men being of all others the ſafeſt in this reſpect, good men being hated and conſpired againſt by evil men, but good men conſpire not againſt evil. Of theſe four poſſible ſenſes, the firſt and ſecond together ſeems moſt probable, that the wicked men have no pangs, or aſſaults of pains and torments foreign bringing them to their deaths. Caſtellio renders it in Latine ſtile, non ſunt neceſſitates quae eos enecent, there are no neceſſities to cut them off, (no fatal deſtinies to bring them to their end, ſuch were diſeaſes, and the reſt which the Poets feign'd to come out of Pandora's box.) Our vulgar hath not miſtaken the ſenſe, when they read, they are in no peril of death. To this accords what here follows,foreign foreign in our rendring of it, their ſtrength is firm, or fat, (as Eglon, Jude. 3.17. is ſaid to be foreign a very fat man) noting an athletick health and habit of body, that is the firmeſt and moſt robuſtious, fartheſt removed from foreign, conſumptive, or emaciating ſickneſſes, and ſo from all danger of death. The LXXII. render the verſe foreign, there is no reſt (ſo the Arabick underſtands it, and ſo ſaith Heſychius, foreign, it ſignifies reſt; and ſo foreign, in Lucian, is to ly upon the back and look up, the poſture of reſt) in their death, and firmament in their ſcourge: and the Latine, non eſt reſpectus mort… eorum, & firmamentum in plagâ eorum, there is no reſpect to their death, and firmament in their plague. 'Tis not eaſie to divine what they meant by theſe expreſſions; unleſs perhaps reading foreign, in the notion of renitence, refuſing, denying, (foreign, & foreign, ſaith Heſychius, it ſignifies to deny, refuſe, not to conſent) the meaning may be, that they have no averſion to, or at their death, (they die in a good old age, without any violent diſeaſe to bring them to it;) nor is there any firmneſs in their ſcourge, the diſeaſes or afflictions that befall them are quickly over again, continue not long upon them. But the Latine will not be brought to this ſenſe. It may be non eſt reſpectus morti eorum may ſignifie, they do not think of dying, and then that will not be far from the ſenſe, though with the words it have no affinity. Our former Engliſh, which moſt frequently follows them, hath here happily departed from them, and rendred it fully to the ſenſe, they are in no peril of death, but are luſty and ſtrong. But ſtill it muſt be acknowledged there is great difficulty in foreign, whether ם be radical or no. If it be not, and if foreign in Hebrew may be thought to have the like notion to what it hath in Arabick, to ſignifie firſt, then very agreeably to what went before, it would thus be rendred, foreign and the former part of their life is healthy, free from diſeaſes, or maladies, according to the uſual notion of foreign in Arabick. Or if it be radical, and have any affinity with the Arabick foreign pain or grief, then it would be (in conſort with the former ſtill) but it, i. e. their death, is free from pain. But theſe conjectures are without authority. Abu-Walid then makes ם radical, and takes it to ſignifie porticus, the porch, or, as ſome times it doth, the whole temple; and then underſtanding ב the note of compariſon, he renders it, they are firm and ſound as the porch, or temple, i. e. as ſuch a ſtrong building; as Pſal. 117. he prays, that their daughters may be as corner-ſtones poliſhed after the ſimilitude of a palace. This interpretation is mentioned as by Aben-Ezra, ſo by Kimchi in his Commentary, and alſo in his Roots, in the name of R. Jonah, i. e. Abu-Walid, without any cenſure: though he bring alſo the other interpretation, making ם an affix, and foreign to ſignifie ſtrength; as alſo Aben. Ezra doth. The Jewiſh Arab interpreter making ם an affix, takes the other for foreign perhaps, thus rendring the verſe, there are no bonds of or from their deſtruction, nor danger, but they ſay perhaps they ſhall recover, or be in health, as if it were literally healthful is their perhaps, or that which they perſwade themſelves of, not thinking themſelves in danger of death. Aben-Ezra alſo hath another rendring, taking foreign for a palace, and underſtanding ב, they, or every of them is in health in his palace. In this variety it may be beſt to adhere to that of our Engliſh, reading ם as an affix, and foreign, as foreign, or foreign, for ſtrength of body.
foreignV. 5. Men] In this verſe the critical difference between foreign and foreign ſeems to be reſpected: The former from foreign doluit, aeger fuit, ſignifies a painful, ſickly, calamitous eſtate,foreign and accordingly foreign in the labour (from foreign doluit, male habuit) denotes ſickneſs or pains, or other ſuch kinds of miſery, which bring anguiſh and faintings with them; which the LXXII. fitly expreſs by foreign, laſſitudes, uſed alſo for diſeaſes, or ſickneſs. foreignBut foreign is a more general word for any ſort of man, any ſon of Adam, any mortal, which by bearing ſinful fleſh, is ſubject to afflictions of all ſorts, noted here by foreign from foreign to ſtrike, foreignor ſcourge, which the LXXII. fitly expreſs by foreign, and the Latine by flagellari. And ſo, as the former phraſe denotes the ſorrow or pain or ſickneſs of the diſeaſed, or weak, ſo this latter, to be ſtricken, or ſcourged,foreign foreign with man] ſignifies all other kind of afflictions, which befall men in this world, parallel to foreign, 1 Cor. 10. humane temptation, or ſuch as frequently befalls men in this world.
V. 6. Compaſſeth] From foreign a gold chain, or neck-lace, or chain of the neck, Cant. 4.9. is the word foreign here,foreign and muſt ſignifie putting on this chain upon them by way of ornament. The Chaldee renders it by foreign crowneth them, or incompaſſeth their neck, as a crown is wont to do the head. This foreign pride, or elation of mind is here ſaid to do (the conſequent of their uninterrupted proſperity, as Ariſtotle ſaith of wealth, foreign, it makes men proud and inſolent) ſetting them out in the greateſt luſtre, and the moſt coſtly ornaments. And then it follows foreign violence, foreignor unjuſt oppreſſion foreign putteth, or ſhall put, or bind, or faſten on (from foreign to put on raiment) the ornament upon them. So the Chaldee underſtood it, and render it by way of paraphraſe foreign—the crown which they put on their head is from their rapine: which alſo the LXXII. their rendring will bear, foreign, they were cloathed with their injuſtice and impiety.
foreignV. 8. Corrupt] foreign from foreign is not elſewhere to be met with in theſe books. foreign we have Lev. 26.39. which is duly rendred by the LXXII. foreign, ſhall be conſumed; but that is from foreign to diſſolve, or melt. The notion of foreign, or foreign may beſt be fetcht from the uſe of foreign in Chaldee and Syriack. So Luk. 16.14. foreign muſt ſignifie deriding, being there ſet to expreſs foreign, So Pſal. 1.1. for foreign ſcorners, the Chaldee reads foreign, which the learned Schindler corrects into foreign deriders. So Pſal. 119.51. in the ſame manner the Hebrew hath foreign, but the Targum foreign or rather foreign, have had me in deriſion; which being there ſpoken of the proud, ma… …ell give us the notion of it here, where it is ſet in the character of the proſperous wicked man, whoſe proſperity makes him proud, v. 6. and his pride ſcornful and contumelious. And thus hath St. Hierome rendred it, irriſerunt, they have derided or ſcoffed. Abu Walid thus renders the verſe, They prate fooliſhly in their ſpeech, and the violence of their inſultations, or inſolencies. And thus it hath affinity with the Arabick foreign, which hath the notion of fooliſh rudeneſs, ſuch as is oft in the words of inſolent rich men, which think they may ſpeak what they will. The Arabick Jewiſh interpreter reads, They may multiply words, and ſpeak oppreſſion wickedly, and as if they ſpake from aloft. To this agrees what follows, foreign and they ſpeak maliciouſly: foreign, ſay the LXXII. they ſpeak in miſchief, or miſchievouſly; the Latine, loquuti ſunt nequitiam, they ſpeak miſchief; and ſo the Syriack: but the Chaldee more fully, foreign and they ſpeak that they may hurt. All of them leaving foreign, that follows, to be joyned with the end of the verſe, thus, foreign from on high they ſpeak oppreſſion, by from on high meaning, ſay the Chaldee, foreign the height of their heart, and by ſpeaking oppreſſion, the open profeſsing of it, as the ſame phraſe is uſed, Iſa. 59.13.
V. 10. Waters] For foreign waters, as St. Jerome reads foreign who? foreignſo the LXXII. appear to have read foreign dayes; and for foreign ſhall be wrung out, from foreign expreſſit, foreign ſhall be found, from foreign invenit. See Schindler Pentaglot. p. 1029. B. Accordingly they interpret it foreign, (ſo they render foreign) foreign, full days ſhall be found among them. This reading the Syriack (as well as the Latine, &c.) ſeem to follow, but convert it to a very diſtant ſenſe, foreign, and they (i. e. the people of God, precedent) ſhall find to themſelves abundantly. The moſt probable way of interpreting the verſe will be (with Caſtellio) by ſetting it as a conſequent, inferred (as the foreign therefore imports) from the former verſe. Before the wicked foreign v. 3. were ſpoken of, and ſo the ſubject of the ſpeech continued in the plural, and ſo it follows again, v. 11.foreign but here foreign his people, that muſt be the people of God, my people, ſay the LXXII. foreign Gods people, ſay the Chaldee, (as Pſ. 125.3. the Lord is round about his people) ſo Abu Walid his, i. e. Gods people, contrary to the wicked. Of this people of God it is ſaid in the beginning of the verſe, that becauſe of the proſperity of wicked men, foreign they ſhall turn hither: foreignſo the LXXII. foreign, my people ſhall turn hither; and ſo the Syriack and Latine, &c. What that means, muſt be taken from one of the many ſpecial acceptions of foreign to turn, for conſidering, or thinking on any thing; ſo Kimchi, his people return to this conſideration again and again. So Iſa. 44.19. foreign, the LXXII. render it, foreign, he conſidered not in his mind; and ſo here, to turn hither, is to turn the mind hither, and ſo conſider, or to turn the eyes, and ſo look, (ſo Malac. 3.18. foreign and ye ſhall turn, and ſee, or diſcern.) And then follows, in reference peculiarly to the eyes, foreign, and full, or plentiful waters (or waters able to fill a veſſel) ſhall be wrung out from them, thus Abu Walid, and thus the Chaldee renders this part expreſly, foreign and many tears ſhall flow from them; though in the former part they vary much, foreign they are turned againſt the people of the Lord to ſtrike them, &c. and many tears ſhall flow from them. The Jewiſh Arab hath a rendring by himſelf. Therefore ſome of his people turn to their way, i. e. to their opinion, there is drank of by them of the water of boldneſs, or rebellion againſt him; i. e. Upon this divers of Gods people grow bold or inſolent againſt him. And Abu Walid hath a peculiar way of rendering foreign,foreign as if it were foreign the infinitive, with breaking of ſpirit, for broken in ſpirit, diſcomfited in ſoul, as concerning the wayes of godlineſs, wavering, and ſaying, how doth God know, &c. Behold, &c. and then there flow from them abundant waters (viz. of tears) connects very well with it. This interpretation Kimchi in his Roots recites without cenſure, though he ſeem to prefer this other, His people return hither, i. e. to this conſideration, why the wicked ſhould ſo proſper, &c. and why the waters of a full cup of proſperity ſhould be wrung out to them, i. e. they ſhould have their fill of all good things in this world.
foreignV. 15. Offend] The Hebrew foreign ſignifies perfidiouſneſs, breaking of Covenant, of faith, and is accordingly here rendred by the LXXII. foreign, in the ſame notion that foreign, Rom. 1.31. ſignifies Covenant-Breakers. foreignAnd thus it will beſt accord here, being applied to foreign the generation of Gods children. What that phraſe ſignifies, appears by the parallel phraſes, the generation of the righteous, Pſal. 14.5. the generation of them that ſeek thee, Pſal. 24.16. The word foreign generation oft ſignifies a ſet, and ſort of men, ſee Prov. 30.11, 12, 13, 14. Pſal. 78.8. and ſo the generation of Gods children ſignifies all the whole ſet and ſort of pious men, thoſe who have undertaken the ſervice of God, entred into covenant with him, part of which covenant and profeſſion it is, to believe in Gods Providence, which therefore to deny, or queſtion, or doubt of, is to break the covenant, to prevaricate, to deal perfidiouſly, to apoſtatize and do quite contrary to their profeſſion. And this ſeems to be the fulleſt importance of the phraſe here, to fall off, apoſtatize from all profeſſors of piety, to be in the Talmudical dialect, foreign Epicurus, or Epicurean, ſo they call all who deny, or blaſpheme Gods providence, (ſee Maimoni in his tract of Idolatry.) This is not charged upon him that only had thoſe apprehenſions ſuggeſted to him, was under the temptation, his feet were but almoſt gone, his treadings were but well nigh ſlipt, v. 2. But if I ſay, I will ſpeak thus, utter it with the mouth, it is reſolved by the Jews themſelves to be Apoſtacy, and it will not avail the ſpeaker to recall or renounce them, ſaith Maimoni in that tract of Idolatry.
foreignV. 18. Deſtructions] For foreign into deſtructions, from foreign vaſtavit, or, as Abu Walid and Kimchi will have it, foreign, which ſignifies the ſame, the LXXII. read foreign, in being exalted, as from foreign with foreign, to elevate, from the affinity of the words, as their manner oft is, expreſſing the Pſalmiſts meaning, the elevation being that which aſcertains their deſtruction, when they chance to fall from it.
V. 20. Image] foreign is an image, or a ſhadow, foreignthe image of a body, and ſo ſeems to be taken here, for that which hath a fantaſtical only, in oppoſition to a real ſubſtantial being. So Pſal. 39.6. In an image man walketh, his life is but an image of life. And then thus lies the compariſon in this verſe, betwixt the proſperity that wicked men enjoy, and that which is fanſied (and by fanſie only injoyed) in a ſleep or dream. That which one dreams of, is not really enjoyed by him, and whenſoever he awakes, the very appearance, or fantaſtical being, which was all it had, periſheth; and juſt ſo the proſperity which wicked men for a time enjoy, is at that very time but an image or ſhadow of proſperity, and that ſuch as within a while ceaſeth to be ſo much as a ſhadow, it abſolutely vaniſheth and comes to nothing: God doth as it were awake them out of this their dream, remove them out of this imaginary proſperity; or they of themſelves awake, their proſperity leaves them, or elſe they leave their proſperity. And then foreign,foreign in, or by this awaking (ſo it ſignifies, from foreign evigilare, and not as the LXXII. read, foreign,foreign in thy city, as if it were from foreign city) or, when they thus awake, thou, O God, ſhalt illude, or mock, or make to vaniſh, or bring to nothing (ſo foreign ſignifies from foreign illuſit, the LXXII. aptly render it foreign, ſhalt bring to nothing) foreign their image or ſhadow (foreign, ſay the LXXII. and ſo the Chaldee and Syriack, &c.) that imaginary proſperity which for a time they had. The Chaldee in their paraphraſe refer it to the day of judgment, when wicked men ſhall riſe out of their graves, and God proceed in wrath againſt them, (foreign, in fury ſhalt thou ſcorn, or deſpiſe them) according to that expreſsion of Dan. 12.2. Many of them that ſleep in the duſt of the earth ſhall awake; ſome to ſhame and everlaſting contempt. But it may alſo fitly be referred to their imaginary proſperity here, v. 18.
V. 24. With glory] The Hebrew foreign may beſt be rendred, foreignand after glory. So the Chaldee underſtood it, foreign, &c. and after that the glory ſhall have been completed, which thou haſt ſaid thou wilt bring upon me; it then follows, foreign receive, foreignor thou ſhalt receive me, the LXXII. reads foreign, I ſuppoſe it ſhould be foreign, receive me to thy ſelf. Thus foreign to take or receive ſignifies, Gen. 5.24. where of Enoch 'tis ſaid, God took him, which Eccl. 44.16. and Heb. 11.5. is expreſt to be his tranſlation. To this rendring the Jewiſh Arab accords. And after this honour thou ſhalt (meet me, ſo his word foreign uſually ſignifies, but here more probably) receive me to thee, or perhaps raiſe me up; for the day of Reſurrection is in Arabick called foreign the day of meeting God.