Works Volume 4, Book 3 · Psalm 78
The Seventy Eighth PSALM.
MAſchil of Aſaph.
Paraphrase. The ſeventy eighth Pſalm is a reflexion on Gods various dealing, his mixtures of mercies and puniſhments on the people of Iſrael, from the time of their being in Egypt, to Davids exaltation to the Kingdom. It ſeems to have been compoſed by Aſaph, and ſet to the tune called Maſchil. See note on Pſal. 32. a.
1. Give ear, O my people to my law; incline your ears to the words of my mouth.
2. I will open my mouth in a parable; I will utter dark ſayings of old,
Paraphrase. 1, 2. Let all the people of God give diligent attention to what I ſhall now deliver, as to that which is deſigned for their ſpecial inſtruction, and gathered out of the records of Gods providence toward his own people, the Jews, (ſee note on Pſal. 49.6.) that all that profeſs Godlineſs may be admoniſhed thereby.
3. Which we have heard and known, and our Fathers have told us.
4. We will not hide them from their children, ſhewing to the generations to come the praiſes of the Lord, and his ſtrength and his wonderful works that he hath done.
Paraphrase. 3, 4. And the truth of the things being ſo undoubtedly certain. (as well as of weighty conſideration, either particularly known to us that now live, or thought fit to be by tradition conveighed down to us by our anceſtors, I have all reaſon to communicate and propagate them to others, to whom alſo our Fathers deſigned them, as well as to us of this age; that they might joyn with us in bleſſing, and praiſing, and magnifying the glorious attributes of God, and the powerful and gracious acts that he hath wrought for us.
5. For he eſtabliſhed a teſtimony in Jacob, and appointed a law in Iſrael, which he commanded our fathers, that they ſhould make them known to their children:
Paraphrase. 5. For thus indeed did God himſelf appoint, when he firſt revealed his will and laws unto the Jews by Moſes, laying it as an obligation on the parents to be ſtrictly careful to …nſtruct their children to all poſterity in the knowledge of them▪ (ſee Deut. 4.9. and 6.7.)
6. That the generation to come might know them, even the children that ſhould be born, who ſhould ariſe and declare them to their children.
Paraphrase. 6. That not themſelves only, but even all their poſterity, thoſe that were not then born, ſhould firſt learn them themſelves, and then diffuſe and inſtil them into all others.
7. That they might ſet their hope in God, and not forget the works of God, but keep his commandments.
Paraphrase. 7. And that in order to the preſerving and cheriſhing all parts of piety in them, a chearful relyance and dependance on him that had thus demonſtrated his readineſs to ſuccour them, thankſgiving and praiſing of him for his works of power and mercy, and a careful performance of all holy uniform obedience to his commands, as to him that had wrought redemption for them, and ſo purchaſed them to be his ſervants.
8. And might not be as their fathers, a ‖perverſe, Apoſtatizing.ſtubborn and rebellious generation, a generation that †directed not their heart.ſet not their heart aright, and whoſe ſpirit was not ſtedfaſt with God.
Paraphrase. 8. And to reſtrain them from tranſcribing their fathers copies, who when they were thus ſtrangely obliged by God, were yet guilty of moſt vile provoking obſtinacies, unbeliefs, and rebellions, murmurings, and downright Apoſtaſies from his law by Idolatry, &c. would either never ſet themſelves heartily to the ways of God, or if they did, preſently relapſt into foul tranſgreſſions;
9. The children of Ephraim being armed and *ſhooting with.carrying bows, turned back in the day of battel.
Paraphrase. 9. Delaying in their performances with God, as they did ſometimes in their warlike engagements, when they were juſt ready to fight, and wanted nothing toward the doing it ſucceſsfully, they fainted in the very point of the aſſault, and fled out of the field. Thus the Ephramites appear to have done, and conſequently were defeated and aſſaulted by the Philiſtims, 1 Chron. 7.21. And juſt thus did many other of theſe, when any ſervice was really to be performed to God, any danger to be combated with, and virtue of patience or faith, or courage to be exerciſed, then were they ſure to falter, and fall off ſhamefully.
10. They kept not the Covenant of God, and refuſed to walk in his law,
11. And forgat his works and wonders which he had ſhewed them.
Paraphrase. 10, 11. And ſeldom or never made they good any conſtancy of obedience to him, were ſtill apt to murmur and diſtruſt his promiſed aſſiſtance, though aſcertained to their faith by never ſo many wonderful experiments of his power and providence toward them, would not go on in the way that God directed them, but through fear and diſtruſt fell into mutinies and quarrels with Moſes, and refuſed to be ruled or conducted by him.
12. Marvelous things did he in the ſight of their fathers, in the land of Egypt, in the field of Zoan.
Paraphrase. 12. And this was a moſt hainous aggravated infidelity, much heightned by the many works of wonder, that God had afforded their fathers ſo lately, in bringing them out of Egypt by a mighty hand, and fearful prodigious judgments upon Pharaoh and his people.
13. He divided the ſea, and cauſed them to paſs through; and he made the waters to ſtand as an heap.
Paraphrase. 13. The concluſion of which was, that he made the very ſea recede, and depart before them, and ſtand ſtill like a wall, Exod. 14.22. or like a heap, Exod. 15.8. (ſee note on Pſal. 33. b.) to ſecure them from all danger of approach, and ſo carried them through the chanel as on dry ground, and conducted them ſafe out of Egypt.
14. In the day time alſo he led them with a cloud, and all the night with a light of fire.
Paraphrase. 14. To this end he ſet a lightſome cloud over their heads, at once to overſhadow and inviron them, (ſee note on 1 Cor. 10. a.) and this cloud ſo diſpoſed, that in the night-time it afforded light to the Iſraelites, though not to the Egyptians that followed them, but made a clear ſeparation between them, Exod. 14.20. and in the day-time, when they needed not its light, it was yet viſible over them and about them, by this means miraculouſly directing and conducting them in their journeys.
15. He clave the rocks in the wilderneſs, and gave them drink as out of the great depths.
Paraphrase. 15. And in their journeying in the wilderneſs, when they wanted water, he commanded Moſes to ſtrike a rock with his rod, and by ſo doing there came out from thence ſo great abundance of water, as if the Abyſs had ſupplied the rock with that ſtore.
16. He brought ſtreams alſo out of the rocks, and cauſeth waters to run down like rivers.
Paraphrase. 16. And from this new kind of ſpring proceeded a full current, which followed them as far as Cades, (ſee note on 1 Cor. 10. b.) and afforded them plentiful ſupplies of water in that place of drought.
17. And they ſinned yet more againſt him, by provoking the moſt High in the wilderneſs.
Paraphrase. 17. Yet did not this miracle of mercy prevail upon them, to give them a truſt and affiance in God, who had wrought ſuch wonders for them; but they fell back after this into a new diſtruſt of his power, and thereby provoked his wrath exceedingly.
18. And they tempted God in their heart by asking meat for their luſt.
19. Yea, they ſpake againſt God, they ſaid, Can God furniſh a table in the wilderneſs?
20. Behold he ſmote the rock, and the waters guſhed out, and the ſtreams overflowed; can he give bread alſo, can he provide fleſh for his people?
Paraphrase. 18, 19, 20. For when he had taken ſuch care to convince their infidelity, and ſupply their wants by ſending them quails in the evening, and in the morning manna▪ Exod. 16. both theſe rained down on them miraculouſly from heaven, and when on their murmuring for water at Rephidim, he had given plenty of water out of the hard rock in Horeb, Exod. 17. yet again after both theſe, Numb. 11.5. they fell a murmuring, and complaining, and diſtruſting of God, preferring their condition in Egypt before this which God had now brought them to, and in a manner blaſpheming and ſpeaking ill of him, and requiring, as a proof of his power and preſence among them, a table furniſht with fleſh, as well as bread, a ſatisfaction to their appetites, which they pretended to be cloyed with manna, as well as a proviſion for their wants.
21. Therefore the Lord heard this and was wroth: ſo a fire was kindled againſt Jacob, and anger alſo came up againſt Iſrael;
Paraphrase. 21. And this very highly diſpleaſed and provoked God, and brought down very ſharp puniſhments upon them.
22. Becauſe they believed not in God, and truſted not in his ſalvation.
23. Though he had commanded the clouds from above, and opened the doors of heaven,
24. And had rained down Manna upon them to eat, and had given them of the corn of heaven.
25. ‖or, every oneMan did eat †or bread of the ſtrongAngels food, he ſent them meat to the full.
Paraphrase. 22, 23, 24, 25. And that moſt juſtly for their ſtrange obſtinate diſtruſt and infidelity, even after all thoſe ſignal miracles ſhewed for the ſupplying their wants, that eſpecially of his giving them Manna, a ſolid, nutritive, ſubſtantial ſort of bread, prepared and made ready for them in heaven, and brought them down in a ſhowre (as it were of rain) in the greateſt abundance, a very ample proportion to every perſon among them, and all this wrought for them ſignally by God, through the miniſtry of Angels.
26. He cauſed an Eaſt-wind to blow in heaven, and by his power he brought in the South-wind.
27. He rained fleſh alſo upon them as duſt, and feathered fouls like as the ſand of the ſea.
28. And he let it fall in the midſt of their camp, round about their habitations.
Paraphrase. 26, 27, 28. Thus then God was pleaſed to deal with theſe unbelieving murmurers, at once to convince and puniſh them: He ſent out a vehement wind, and by it brought from the ſea an innumerable company of quails, and let them light in the place where they incamped, near a days journey on this ſide, and as far on the other ſide of their dwellings, where they lay ſtrawed as thick as the ſand is wont to be on the ſea ſhore, two cubits high upon the face of the earth, Numb. 11. …1▪
29. So they did eat and were well filled, for he gave them their own deſire.
30. They were not eſtranged from their luſt, ‖their meat was all ready— foreignbut while their meat was yet in their mouth…,
31. †And foreignThe wrath of God came upon them, and ſlew the fatteſt of them, and ſmote down the choſen men that were in Iſrael.
Paraphrase. 29, 30, 31. Thus did he anſwer their demands to the full, reſtrained not their appetites, gave them what they ſo longed for in great abundance, and permitted them to gather it, Numb. 11.32. to dreſs it, and to take it into their mouths. And then before they had chewed it, while it was yet between their teeth, v. 33. the inſtruments of Gods diſpleaſure and vengeance ſeiſed on them, a very terrible plague, v. 33. and deſtroyed the healthieſt and principal men among them in very great numbers.
32. For all this they ſinned ſtill, and believed not *hisfor his wondrous works.
Paraphrase. 32. Theſe judgments thus added to his works of mercy, might, a man would think, have wrought upon them, and deterred them from farther provoking God, convinced them of his power, and ingaged them to a full reſignation, and affiance, and dependance on it, But they were not thus ſucceſsful, they had not this effect, but after this again, they were as rebellious, and mutinous, and unbelieving as ever.
33. Therefore their days did he conſume in vanity, and their years in trouble.
Paraphrase. 33. And God accordingly continued his puniſhments among them, kept them in a weariſome condition in the wilderneſs▪ there to be haraſs'd and worn out, and at length to die, (all of them that came out of Egypt, but Caleb and Joſhua) and never to enter into the promiſed land.
34. When he ſlew them, ‖andthen they ſought him, and †returnedthey returned, and inquired early after God.
35. And *remembredthey remembred that God was their rock, and the high God their redeemer.
36. ‖ThoughNevertheleſs they did flatter him with their mouth, and †lyedthey lyed unto him with their tongues.
37. *AndFor their heart was not right with him, neither were they ſtedfaſt in his Covenant.
Paraphrase. 34, 35, 36, 37. Some exemplary ſeverity God oft exerciſed among them, and that had ſome weak effect upon them, reduced them in ſome degree, brought them for a while into ſome temper of piety, and belief, and dependance on God, together with an acknowledgment of his mercies. And though this was not hearty nor durable, but formal and feigned and temporary, and ſo ſtill but hypocritical,
38. ‖YetBut he being full of compaſſion forgave their iniquity, and deſtroyed them not; yea, many a time turned he his anger away, and did not ſtir up all his wrath.
39. †And remembredFor he remembred that they were but fleſh, a *or ſpirit, or breath, foreignwind that paſſeth away, and cometh not again.
Paraphrase. 38, 39. Yet ſuch was Gods abundant mercy and compaſſion, and love to the poſterity of Abraham, to whom his promiſes were made, that he would not deſtroy them all at once, but left a ſeed and remnant, from whom might come a ſucceſſion of ſuch whom he might bring into the promiſed land, and ſo make good his covenant to Abraham, &c. which could not have been, in caſe he had at once deſtroyed them all.
40. How oft did they provoke him in the Wilderneſs, and grieve him in the deſert?
Paraphrase. 40. This they very often deſerved, by their diſtruſts and murmurings, even ten ſeveral times, Numb. 14.22. in the forty years ſpace which they ſpent in the wilderneſs.
41. Yea they turned back and tempted God, and limited the holy One of Iſrael.
Paraphrase. 41. Sometimes expreſſing a deſire to go back again into Egypt; ſometimes demanding ſome evidence of his power; ſometimes reſolving their wants to be ſo great, that God was not able to ſupply them.
42. They remembred not his hand, nor the day when he delivered them from the enemy;
Paraphrase. 42. And ſo ſhewing themſelves to have forgotten the power of his mighty works toward them, when he reſcued them out of the ſlavery and oppreſſion of Pharaoh,
43. How he had wrought his ſigns in Egypt, and his wonders in the field of Zoan;
Paraphrase. 43. And wrought ſuch miraculous ſignal judgments on the Egyptians.
44. And had turned their rivers into blood, and their floods that they could not drink.
Paraphrase. 44. Such was the turning all their rivers and ſprings into blood, and ſo leaving them no water to drink, Exod. 7.21.
45. He ſent ‖mixture…divers ſorts of flyes among them, which devoured them, and frogs which deſtroyed them.
Paraphrase. 45. Such the mixt multitude of noxious creatures, Exod. 8.21. ſuch the frogs, Exod. 8.5.
46. He gave alſo their increaſe unto the †conſum… ▪Caterpillar, and their labour unto the Locuſt.
Paraphrase. 46. Such the Locuſts, Exod. 10.4. which devoured the fruit of their ground, for which they had laid out their ſeed and labour, and by this means loſt all their expected harveſt.
47. He deſtroyed their vines with hail, and their ſycomore-trees with *congealed rain.froſt.
48. He gave up their cattel alſo to the hail, and their flocks to ‖coles of fire, ſee note i.hot thunderbolts.
Paraphrase. 47, 48. Such the plague of hail and fire mixt together, Exod. 9.22. which deſtroyed and burnt up their trees, and whole flocks of cattel.
49. He caſt upon them the fierceneſs of his anger, wrath, and indignation and trouble, †the—by ſending evil angels among them.
Paraphrase. 49. Such was that great expreſſion of his higheſt diſpleaſure, and that foreſt plague to them, the ſending the deſtroyer into every houſe of the Egyptians, Exod. 12.23, 29. a multitude of angels, miniſters of his wrath.
50. He *weighedmade a way to his anger, he ſpared not their ſoul from death, but gave their ‖cattel▪life over to the peſtilence:
Paraphrase. 50▪ 51. Which executed his vengeance with great diſcretion on the very lives both of man and beaſt… of the Egyptians; ſent a ſore diſeaſe among them, which deſtroyed all the firſt-born both of men and cattel, through all their dwellings; not one meanwhile of the Iſraelites being involved in it. (See note k.) Thus dealt he with that people (which ſprang from Cham by Mizraim) when they oppoſed his power, and oppreſſed his choſen people.
51. And ſmote all the firſt born in Aegypt, the chief of their ſtrength in the tabernacles of Ham.
52. But made his own people to go forth like ſheep, and guided them in the wilderneſs like a flock.
Paraphrase. 52. Whereas his mercy, and care, and ſignally favourable providence attended the children of Iſrael, both in their paſſage from Egypt, and journeying through the wilderneſs, went before them in a remarkable manner, in a pillar of cloud and fire, conducting them day and night, as a ſhepherd going before his flock leads them into their paſtures; and continually waited over them, and provided ſupplies for all their wants.
53. And he led them on ſafely, ſo that they feared not: but the ſea overwhelmed their enemies.
Paraphrase. 53. And the ſame ſea that gave them a ſafe and fearleſs paſſage, as ſoon as they were gone, returned violently, and drowned all their enemies that purſued them.
54. And he brought them to the †mountainborder of his ſanctuary, *this mountain his right hand hatheven to the mountain which his right hand had purchaſed.
Paraphrase. 54. And the ſame conduct of his ſpecial providence hath he afforded them from time to time, till at the laſt he hath brought them to the poſſeſſion of mount Sion, where now his worſhip is ſet up; a place of ſpecial ſtrength taken from the Jebuſites by David, through that victorious over-ruling hand of Gods, which obtained this conqueſt for him.
55. He caſt out the heathen alſo before them, and divided them ‖by line for an inheritance.an inheritance by line, and made the tribes of Iſrael to dwell in their tents.
Paraphrase. 55. Thus when they entred Canaan the whole work was Gods, firſt in diſpoſſeſſing the heathen inhabitants, then in appointing their lands to be by Joſhua divided among the tribes of Iſrael, and then giving them a quiet and ſafe poſſeſſion of them.
56. Yet they tempted and provoked the moſt high God, and kept not his teſtimonies,
Paraphrase. 56. But all Gods wonderful mercies had no effect on them; whilſt he thus obliged them, they ſtill diſtruſted him, and thereby, and by their obſtinate unrulineſs and diſobedience, extreamly provoked his diſpleaſure.
57. But turned back and dealt unfaithfully, like their fathers, they were turned aſide like a deceitfull bow.
Paraphrase. 57. As they which were brought out from Egypt did frequently apoſtatize from God, and wiſht themſelves back in Egypt again, and never were ſincere in their affections to, and their ſervice of God; ſo did they continue to do, when they were ſetled in Canaan, they fell off from God, Deut. 22.15, 18. and at every turn diverted to Idol-worſhip, and cannot be more fitly compared than to a crooked bow, which never ſends the arrows to the mark to which they are directed; profeſſing the ſervice of God, and ſtiling themſelves his people, all their actions were quite contrary to what he required and expected from them.
58. For they provoked him to anger with their high places, and moved him to jealouſie with their graven images.
Paraphrase. 58. They foulely fell into the higheſt and groſſeſt ſins of idolatry and ſuperſtition, worſhipping falſe Gods, i. e. devils or evil ſpirits, and images of the heathen in high places, where altars were erected, and ſacrifices offered to them, Deut. 32.16, 17.
59. When God heard this he was wroth, and greatly abhorred Iſrael.
Paraphrase. 59. This could not chuſe but provoke Gods diſpleaſure in a very high degree. And ſo indeed it did: And the effect of it was,
60. So that he forſook the tabernacle in Shilo, the tent which is placed among men;
Paraphrase. 60. That God aſſiſted not their armies, but permitted the Philiſtims to rout them, and carry away the Ark, 1 Sam. 4.10, 11. that Tabernacle which God had pitched among that people for himſelf to dwell in, and ſo to conduct them and protect them.
61. And delivered his ſtrength into captivity, and his glory into the enemies hand.
Paraphrase. 61. And thus by Gods chaſtiſing hand, did the greateſt and moſt profeſt enemies of God, the Idolatrous Philiſtims, take poſſeſſion of that Ark, wherein God was wont moſt powerfully and gloriouſly to exhibite himſelf to his people.
62. He gave his people alſo unto the ſword, and was wroth with his inheritance.
Paraphrase. 62. In that rout thirty thouſand of the people were ſlaughtered, (an evidence of his great wrath againſt them.)
63. The fire conſumed their young men, and their maidens were not †celebrated.given in marriage.
Paraphrase. 63. And among them the choiceſt floure of their youth, by whom their families were to have been ſupported, and the people multiplied.
64. Their prieſts fell by the ſword, and their widows made no lamentation.
Paraphrase. 64. And withal Hophni and Phinehas were ſlain, 1 Sam. 4.11. and the wife of Phinehas fell in travel for grief, and did not long ſurvive him, v. 20.
65. Then the Lord awaked as one out of ſleep, and like a mighty man that *rouſeth himſelf from wine.ſhouteth by reaſon of wine:
Paraphrase. 65. This ſad calamity was as an evident token that God had been ſore diſpleaſed, and withdrawn his protections from his people, that he did no more eſpouſe their cauſe, or go out with their armies, or conduct and aſſiſt them, than a General doth when he is aſleep, or the moſt puiſſant Warrier when his ſenſes are faſt bound with wine. Yet at length, as he that was aſleep awakes, and he that was overcome with wine returns to his ſenſes again, ſo did God again return in mercy to his people, and in the exerciſe of his ſoveraign power, which he was now pleaſed to ſhew forth for them againſt their enemies;
66. And he ſmote his enemies in the hinder parts, he put them to a perpetual reproach.
Paraphrase. 66. Purſuing the Philiſtims with his plagues, who had taken the Ark, (not only deſtroying of Dagon, but farther) ſmiting them with Emrods, a reproachful diſeaſe, and that which aſſured them that Gods wrath was againſt them whoſoever detained the Ark, 1 Sam. 5.7, 8.9. and the memorials of this plague, the five golden Emrods and five golden mice, continued as teſtimonies of this, c. 6.4. and .11. and a ſtone was ſet up for the remembrance of it, c. 6.18. to the great reproach of the Philiſtims, and the magnifying of Gods power.
67. Moreover he refuſed the tabernacle of Joſeph, and choſe not the tribe of Ephraim.
68. But choſe the tribe of Judah, the mount Sion which he loved.
Paraphrase. 67, 68. And the Ark being thus returned to Kiriathjearim, 1 Sam. 7.1. and there continued all the time of Samuel and Saul. David fetcht it from thence, 2 Sam. 6.2. and leaving it a while at the houſe of Obed-Edom, at length by the appointment of God, he brought it up to Jeruſalem the Metropolis of Judaea, and there placed it in Mount Sion, the place which God preferred both before Shiloh, a city in the tribe of Ephraim, one of Joſephs ſons, where before it was, and before all other places.
69. And he built his Sanctuary like high palaces, like the earth which he eſtabliſhed for ever.
Paraphrase. 69. And there a ſtructure was built on the top of the hill, where the Ark was put as in a moſt conſpicuous place; and though it were built ſo high, yet was it ſo firmly pitcht, that it ſhould not fear that the moſt violent ſtorms ſhould be able to beat it down. (An eminent type of the Church of Chriſt, conſpicuous and durable, by force of that promiſe, that the gates of Hades ſhould not prevail againſt it.)
70. He choſe David alſo his ſervant, and took him from the ſheepfolds;
71. From ‖behind foreignfollowing the †or, … owes foreignewes great with young, he brought him to feed Jacob his people and Iſrael his inheritance.
Paraphrase. 70, 71. And as Sion in the Metropolis of Judah was the choſen place for his Ark, ſo was David alſo of that tribe, taken from the mean trade of a ſhepherd, to be the King of all the tribes of Iſrael and Judah.
72. So he fed them according to the integrity of his heart, and guided them by the skilfulneſs of his hands.
Paraphrase. 72. And this faithful ſervant of his governed his people with great uprightneſs and skill, being a very juſt and wiſe manager of all affairs that were intruſted to him.
Annotations on Pſal. LXXVIII.
foreignV. 8. Stubborn and rebellious] The difference and diſtinct importance of thete two words, foreign and foreign, may be here obſerved, the former fitly rendred by the LXXII. foreign, crooked, or perverſe, thoſe that the New Teſtament dialect ſtyles foreign, diſobedient, thoſe againſt whom Gods oath was, that they ſhould not enter into his reſt, Heb. 3.19. the murmuring Iſraelites, who were all excluded Canaan. Then for foreign,foreign that is the actual Apoſtate, the LXXII. render it foreign, provoking, from whence the Apoſtle hath his foreign, Heb. 3.16. Some when they had heard provoked, i. e. apoſtatized in heart, and deſired to caſt off all obedience to Gods Law, referred to v. 12. foreign, in apoſtatizing from the living God to their Aegyptian Idols. Thus is Apoſtaſie ſtiled foreign, the gall of bitterneſs, Act. 8.23. foreign, a root of bitterneſs, Heb. 12.15. And accordingly foreign, ſo frequently diſcours'd of by the Talmudiſts, are foreign, Apoſtates. In the end of this verſe, where the Hebrew hath foreign and we, with the Chaldee and LXXII. render, whoſe ſpirit was not ſtedfaſt with God, the Syriack read foreign and confided not in the God of its ſpirit, foreignrendring foreign by a maſculine verb: and thus indeed the ſenſe will very well bear, and the change of genders is not unuſual, and God is frequently known by that title, the God of the ſpirits of all fleſh, ſee Num. 16.22.
foreignV. 9. Carrying bows] Of the Ephraimites 'tis here ſaid that being armed, foreign ſhooting with bows, from foreign to caſt, or dart, or ſhoot, they turned back in the day of battel. Of their being archers we have an intimation Gen. 49.24. where in Jacobs bleſſing of Joſeph, the father of Ephraim, it is ſaid, his bow abode in ſtrength, &c. But of their cowardly flight, the Scholion of Kimchi may deſerve to be conſidered, foreign, this was done, ſaith he, in the wilderneſs, in the deſert it was that they were put to flight, foreign &c. and although the ſtory be not mentioned in the law, or books of Moſes, yet it is written in the books of the Chronicles, viz. 1 Chron. 7.21. where on occaſion of Zabad the Ephraimite, and Shutelah, and Ezer, and Elead, it is added, whom the men of Gath that were born in that land ſlew, becauſe, &c. and Ephraim their father mourned many days, and his brethren came to comfort him. The manner of this relation ſhews, that it was a very ſad and conſiderable ſlaughter, and the greatneſs of it Kimchi collects probably, by comparing the ſum of the Ephraimites, Num. 2.19. when they came out of Egypt; with that of them in the plains of Moab, Num. 26.37. In the former, the hoſt of the Ephraimites was 40500, in the latter but 32500, eight thouſand ſhort, whereas in that ſpace the other tribes were conſiderably encreaſed. And to this flight, and defeat, and ſlaughter, an effect of their cowardiſe and unbelief, and want of dependance on God, the Pſalmiſt here refers moſt probably.
V. 12. Zoan] foreign,foreign the name of a city in Egypt, Numb. 13.22. though it be not ſet down in the ſtory in Exodus, is twice ſpecified by the writer of this Pſalm, here, and v. 43. as the ſcene wherein the wondrous works were wrought on Pharaoh by Moſes; either becauſe really the firſt and principal of the miracles were ſhewed Pharaoh there, this city being the ſeat of the King, and a moſt antient city, as appears by the expreſſion uſed of Hebron, Num. 13.22. where to ſet out the antiquity of that city, where Abraham the tenth from Noah dwelt, 'tis ſaid, that it was built ſeven years before Zoan in Egypt; or perhaps only in poetical ſtyle, as the field or country of Zoan, is all one with the land of Egypt, foregoing. Thus in other prophetick writings, when judgments are threatned, in ſtead of Egypt ſometimes we find Zoan alone, Iſa. 19.11. where the Princes of Zoan are all one with the wiſe Counſellors of Pharaoh: ſometimes the Princes of Zoan, with the addition of ſome other city, as v. 13. the Princes of Zoan, the Princes of Noph, i. e. again, the Counſellors of that Kingdom, which, as it there follows, have ſeduced Egypt, brought the whole nation to ruine. So Iſai. 30.4. where they ſend to Egypt for releif, 'tis ſaid their Princes were at Zoan, their Embaſſadors at Hanes. But elſewhere, Ezek. 30.13. &c. we have a larger enumeration of many cities of Egypt, Noph, Pathros, Zoan, No, Sin, Aven, Phibeſeth, Tehaphnehes, all to expreſs the ſame thing, the land of Egypt, (after the manner of the Hebrews) by ſome one or two, or more cities of it. For Zoan the Chaldee and LXXII. and Latine read foreign Tanis, which certainly is but a light change from foreign, the צ, as 'tis ordinary, being turned into T, and the ע left out. Of this ſaith Stephanus Byzant. foreign, it is the name of a great city of Egypt.
foreignV. 18. Luſt] foreign the ſoul is generally ſet to ſignifie the ſenſitive or animal faculty, as that is diſtinguiſhed from the ſpirit, the upper or rational faculty. And ſo here, when their wants were abundantly ſupplied, and yet they remained unſatisfied and querulous, it is fitly ſaid, that they demanded meat foreign for their ſouls; i. e. not for their real wants, which they might rationally deſire to have ſupplied, but for their phanſies, their ſenſitive and carnal appetites, not reſtrained by reaſon. Thus the Jewiſh Arab took it, rendring it foreign without need. And this in the ſtory Num. 11.4. is called foreign luſted a luſt, and ſo here v. 29, 30. and accordingly in ſenſe it is not unfitly here rendred by our Engliſh, meat for their luſt.
V. 25. Angels] The word foreign ſtrong or robuſtuous, is applyable to any creature that is ſuch, oxen, horſes, ſouldiers, and may here not improbably refer to the Iſraelites groundleſs complaint againſt the Manna, as thin light food, aſſuring us that it was meat for the healthieſt appetite, noble food, ſaith the Jewiſh Arab; and accordingly they were ſed with it (as athletae) to ſaturity, as it follows in this verſe; and v. 31. the wrath of God fell on the fatteſt of them, their murmurings being moſt unexcuſable. But beſides this the word being uſed firſt of God, may be here ſecundarily applyed either to heaven, or therein to the Angels, and ſo it is taken by all the antient Interpreters; foreign, the bread of Angels, ſay the LXXII. and all the reſt accord; the bread of heaven, ſaith Abu Walid, and Kimchi. As for the meaning of the phraſe foreign bread of Angels, foreign(who we know neither eat nor drink) the Chaldee gives a full account of it, foreign the food that deſcends from the dwelling of Angels, and ſo it ſignifies no more than foreign wheat or corn of heaven, v. 24. only foreign corn relates only to the matter of it, whereas foreign adds the dreſſing of it, which without queſtion is the importance of the Hebrew foreign from foreign praeparavit, and accordingly is rendred by the author of the book of Wiſdom, foreign, c. 16.20. bread prepared from heaven, as an explication of foreign, the food of Angels preceding there. Of this 'tis here ſaid foreign, which is capable of a double interpretation; either that man eat that food which was brought by Angels, as a ſpecial dignity to the murmuring Iſraelites, to be ſo royally attended; or elſe that as foreign ſignifies quilibet, every one, and is rendred foreign, Iſai. 36.16. ſo here every one did eat, in reference to the great abundance of this manna, as it follows, he ſent them meat to the full.
V. 34. When he ſlew them] The full and clear importance of theſe 6. verſes from the beginning of verſe 34. to the end of verſe. 39. will be beſt fetcht from the various acception of the particle י, which is ſometimes copulative, and then muſt be rendred and; ſometimes is the note of an foreign, introducing the latter part of a disjunctive or comparative ſpeech, and then is ſometimes beſt rendred yet, ſometimes than. If the period begin with foreign when, foreignor if, then ו that introduceth the latter part muſt be rendred then: If the period being begun thus conſiſt of many members, one involved in the other by way of parentheſis, and ו be ſtill continued as the means of connecting them, then they will beſt be rendred by though and yet. And ſo it is moſt probably here. For there being very many parts of this period, each of them begun with ו, the context directs to carry the ſenſe ſuſpended for the four former verſes 34, 35, 36, 37. and to begin the foreign, v. 38. after this manner, foreign — If, or, when he killed them, foreign and they ſought him, and returned — foreign and remembred — foreign though they flattered him with their mouth, foreign and with their tongues lyed unto him, foreign and their heart was not right with him, foreign and they were not faithful in his Covenant: foreign (there the foreign will beſt begin) Yet he being merciful, or compaſſionate, forgave their iniquity—foreign and remembred that they were but fleſh — And then here is a full and excellent deſcription of Gods foreign, long-ſuffering to a provoking nation, not cutting them off preſently in every of their rebellions; becauſe if he doth thus, there is a total diſpatch or end of them, (foreign the animal ſpirit, or breath in their noſtrils being once taken away, returneth not again:) but often chaſtiſing them, deſtroying ſome for their murmurings and provocations, and upon the but ſeeming reformation of the reſt, though he ſee it be not ſincere, yet interpoſing mercy and compaſſion, not proceeding to utter deſtruction of them, but ſtill giving them time to repent ſincerely, at leaſt permitting them to live, and beget others that may be more tractable and obedient, and capable of the promiſed Canaan. And this exactly was the courſe taken by God with the people of Iſrael, puniſhing the provokers, and not permitting any of them to come into Canaan, but yet taking them away by ſuch degrees, that their ſons came up in their ſteads, and at length poſſeſt that which was juſtly denied their Fathers.
V. 45. Divers ſorts of flies] From foreign miſcuit, foreignis foreign here, and Exod. 8.21. and Pſal. 105.31. the title of one of the plagues that fell on the Egyptians; and it is not certain what is meant by it. The Chaldee read foreign a mixture of living creatures of the wood, the Syriack foreign mixture (from foreign miſcuit) which the interpreter rendring muſcas caninas, did certainly but divine, and take his rendring of the Syriack from the LXXII. For thus do our copies of the LXXII. read, foreign, the dog-fly, or terrible bitting fly. But S. Jerome ad Suniam & Fretellam ſaith, it is to be read foreign, from whence the Latine hath coenomyiam, a… Aquila foreign. The word, I ſuppoſe, comprehends all creatures of equivocal generation, which ſo frequently change from reptil to flying, and back again, that they are more fitly expreſt by ſome common word as mixtures, or the like, than of animals of any diſtinct ſpecies, unleſs it be that of inſectiles, of which every year ſeems to bring forth variety; of which Ʋlyſſes Aldrovandus hath written very accurately.
V. 46. The Caterpiller] foreign from foreign conſumpſit, foreignſignifies any kind of vermine that conſumes or devours the fruit of the ground, and is here ſet not a ſeveral ſpecies from the locuſt following, but (by the figure foreign, two words to ſignifie one thing) to joyn with that, and ſignifie the conſuming locuſt, or the locuſt which is ſuch a conſumer (juſt as v. 47. two words are uſed to ſignifie but one thing, the plague of the hail, ſee note g.) For beſide the locuſt Exod. 10.4. there is no ſeveral plague to which this of the conſumer can be affixt. The LXXII. render it foreign, and the Latine arugo, becauſe as the ruſt eats and conſumes metals, ſo the locuſt doth corn or fruits, Exod. 10.5.
V. 47. Froſt] foreign ſignifies hail, or congealed rain, foreignſo doth foreign alſo, ſaith Kimchi, …iting R. Saadias that renders it in Arabick foreign (as doth Abu Walid, alſo, and the Jewiſh Arab) whether that be a kind of hoar froſt, or of hail; and ſo both together ſignifie but one thing, the plague of hail. Exod. 9.22. with which there being fire mixed, that is here added to the mention thereof, v. 48. under the title of foreign to the fires: foreign, to the fire ſimply, ſay the LXXII. (ſee note on Pſal. 76. a.) but the Chaldee with the addition of foreign fire to foreign thereby denoting ſome matter wherein the fire was, to diſtinguiſh it from the bare flaſh of lightning, which is but the air inflamed.
foreignV. 49. By ſending evil Angels] The Hebrew foreign from foreign to ſend, is no more then ſending or immiſſion, and being joyned by way of appoſition to the precedents, wrath and indignation and trouble, denotes moſt fitly the particular judgment to which thoſe ſevere titles are affixt, the deſtroying of the firſt-born, which was wrought by immiſſion of ſo many Aſmodei or evil angels. Thus the Chaldee reads, wrath and extermination and diſtreſs, foreign, &c. which were ſent by the hands of evil angels; ſo the LXXII. foreign, a meſſage by evil angels; the weapons of evil Angels, ſaith Abu Walid; by ſending Angels of puniſhment, puniſhing Angels, or by the meſſage of puniſhing Angels, ſaith the Jewiſh Arab. Aben Ezra here phanſies the foreign to be Moſes and Aaron, foreignas meſſengers of evil to Pharaoh, (when they afore hand denounced them to him) as when Ahijah the Prophet makes uſe of the like phraſe, when Jeroboams wife came to him to enquire concerning her ſon, foreign I am a meſſenger to thee of hard things, 1 King. 14.6. But the former is the more probable meaning of the words, and exactly agreeable to the ſtory Exod. 12.23. where it is ſaid, the Lord will paſs through to ſmite the Egyptians, &c. where the Lords paſſing muſt denote the miniſtery of his Angels; and ſo it follows there, in reference to the Iſraelites, The Lord will not ſuffer the deſtroyer (the evil angels here) to come into your houſes to ſmite you. Whereby we may better underſtand the full meaning of foreign in the beginning of ver. 50.foreign (from foreign to librate, to weigh, to direct exactly) he weighed out, or exactly directed the way to his wrath. For ſo in thoſe latter plagues God ſeparated between the Iſraelites and the Egyptians, eſpecially in that of the ſlaughter of the firſt-born.
foreignV. 50. Their life] foreign is by all the antient interpreters rendred in the notion of their cattel: foreign ſaith the Chaldee, foreign, the LXXII. jumenta eorum the Latine, foreign the Syriack, all to the ſame ſenſe, their cattel; ſo the Jewiſh Arab, their beaſts, or living creatures, referring to that part of the plague on their firſt-born, which fell not only upon the men, but upon the cattel, Exod. 12.29.
foreignV. 51. Strength] foreign ſtrengths, from one notion of foreign for robur (of which there be ſeveral examples, Gen. 49.3. Deut. 21.17. Hoſ. 12.3, 8. Pſal. 105.36. Iſa. 40.25, 28. Prov. 11.7.) is yet by the Chaldee rendred here foreign their labour, as if it belonged to the fruits of their ground, produced by their labour, and ſo by the LXXII. and Latine, foreign, laboris corum, their labour, from the notion of foreign for doluit. But the Syriack have departed from them, and pitcht on the right rendring, foreign the beginning of their ſtrength, by foreign; every firſt-born of theirs: and accordingly the Chaldee on Pſal. 106.36. a place exactly parallel to this, renders foreign by foreign their ſtrength.
foreignV. 54. Borders] from foreign terminavit, to bound or limit, the Arabs uſe foreign for an high mountain, becauſe ſuch are generally the boundaries of nations, and from thence foreign, that pertains to the mountains. This is an argument that thus antiently the word was uſed in Hebrew, of which the Arabick is but a dialect. And ſo it ſeems to ſignifie here foreign, not the border, but the mountain or hill of his ſanctuary, viz. mount Sion, where the Ark was now fixt. For thus the next words inforce, foreign this mountain his right hand hath purchaſed: which muſt needs belong as the relative to this antecedent foreign, and ſo conclude that and foreign this mountain to be the ſame.
V. 55. An inheritance] From foreign cecidit, to fall, foreignis the uſe of the word for dividing, becauſe as the lot fell, ſo the diviſion was made. So Judg. 18.1. the Danites ſought them an inheritance, for unto that day foreign it had not fallen to them among the tribes; where the Chaldee reads, foreign divided. So Numb. 34.2. this is the land which foreign ſhall fall to you (the Chaldee again foreign ſhall be divided to you) for an inheritance. So Joſh. 13.6. Only caſt it, or make it fall (in Hiphil) foreign ſay the Chaldee, divide it unto the Iſraelites for an inheritance; the ſame that v. 7. is foreign divide it. So Joſh. 23.4. Behold foreign I have caſt, i. e. divided to you theſe nations. By theſe (eſpecially laſt) uſes of the phraſe, we may beſt reſolve the meaning of foreign literally,foreign and he made them fall, i. e. divided the nations foreign (as in Joſhuah) immediately foregoing; and this was done foreign by the line, foreign(as inheritances or poſſeſſions are ordinarily divided by meaſuring lines) and this foreign an inheritance or poſſeſſion, as in Joſhua the phraſe was. By this 'tis clear what the rendring muſt be, viz. this, He divided them by line for an inheritance, and then fitly follows, and made the tribes of Iſrael to dwell in their tents, i. e. in the tents or dwelling places of theſe nations, whom, i. e. whoſe land he thus divided among the Iſraelites, to every tribe a ſet portion of it.
V. 63. foreignGiven in marriage] From foreign to praiſe and celebrate, is foreign a marriage ſong, foreign marriages, and foreign the wedding houſe; and ſo proportionably foreign (ſpoken of virgins here) they were not celebrated with verſes and dances and Epithalamia, to ſignifie that they died unmarried, and that, as an effect of the deſtruction of the foreign their choiſe, foreignor their young, the flower of their youth. The Chaldee renders it foreign they were not praiſed. The LXXII. in proportion v. 64. read foreign, bewailed them not, as in the active, taking it for a foreign, or mourning ſong; but the Syriack reads foreign they were raviſht, from foreign rapuit, diſcerpſit, by that, I ſuppoſe, deſigning to expreſs the ſame thing that the Hebrew meant, ſuch rapes being not accompanied with the honourable nuptial rites. Theſe wedding-ſongs were likewiſe called foreign. So Job 36.11. They ſhall ſpend their years in pleaſure; the Targum reads foreign in marriage-ſongs.
V. 65. Shouteth] From foreign clamavit, foreignto cry out or make a loud noiſe, is foreign here, one that makes a noiſe, and thereby rouſes and awakes himſelf; and ſo here ſpoken of a gyant, and foreign from wine joyned with it, it denotes his awaking out of a deep ſleep, ſuch as wine had cauſed. Thus the antient Interpreters underſtood it. The Chaldee renders it foreign from foreign that opens his eyes or ears, awakes, returns to himſelf, grows ſober again. So the LXXII. foreign, as a mighty man that hath been drunk with wine, i. e. who having been overcome by wine, now awakes out of that drunkenneſs: and ſo the Syriack, and as a gyant foreign who hath ſhaken off his wine, from foreign excuſſit, to ſhake off. And thus it beſt correſponds to the former part of the verſe, of his awaking as out of ſleep, with which the ſhouting by reaſon of wine, making a drunken or rude noiſe, bears no proportion.
V. 69. Like high palaces] foreign is literally, foreignas high or lofty buildings; ſo the Syriack foreign on high: but the Chaldee, foreign the born of an Ʋnicorn, as if it were foreign Ʋnicorns; and ſo the LXXII. foreign, as of Ʋnicorns, making this of the tabernacle on the top of mount Sion, to be as the horn on the head of the Ʋnicorn. The Jewiſh Arab Interpreter reads firmly as the heavens.