Works Volume 4, Book 4 · Psalm 104
The Hundred and Fourth PSALM.
The hundred and fourth Pſalm is a moſt elegant pious meditation on the power and wiſedom of God, in framing and preſerving all the creatures in the world. 'Tis uncertain by whom it was compoſed, though in ‖Greek, Latin, Syriack, Arabick, Aethiopick.ſome Tranſlations it hath David's name in the inſcription of it.
1. BLeſs the Lord, O my ſoul: O Lord my God, thou art very great, thou art clothed with †glory and beauty, foreignhonour and majeſty;
Paraphrase. 1. There is no more conſonant imployment or exerciſe for the ſoul of man, whoſe chief end and hope it is to come to the viſion of God, than to ponder and meditate on his glorious eſſence and attributes, his power and providence or wiſedom, the greatneſs and vaſtneſs of the one, and the infinite goodneſs and excellence of the other, ſuch as cannot but be liked and admired by all that conſider it. To which if I add his grace and mercy, wherein he hath revealed himſelf to me, not onelyonly as a Lord and Prince of the whole creation, but withall as my moſt gracious God, and Father, and Preſerver and Redeemer, I ſhall be obliged to acknowledge my ſelf under innumerable ingagements to bleſs and magnifie him with my very ſoul, and all the faculties thereof.
2. Who covereſt thy ſelf with light as with a garment, who ſtretcheſt out the heavens like a *tent.curtain;
Paraphrase. 2. He hath ſet up his throne and palace in the higheſt heavens, that place of the greateſt ſplendor, which was at firſt all light, the chief work which is mentioned of the firſt days creation, Gen. 1.3. In this he afterwards on the fourth day placed thoſe glorious luminaries, the Sun, Moon, and multitudes of Starrs, Gen. 1.14. and on that glorious ſpangled robe, the great Jehovah ſeems to ſhroud himſelf from humane view; and whenſoever he appears, or exhibits himſelf to his ſervants (being in himſelf an infinite ſpirit, and ſo inviſible to the eye of fleſh) he doth it in a bright ſhining cloud, a weak image of that immenſe ſplendor and glory, thereby to challenge that admiration and reverence which is moſt due to him. Then under that pure luminous body of the heavens, he framed on the ſecond day the regions of the air, Gen. 1.6. erected them as a ſpacious Tent or Tabernacle or Pavilion, expanded and extended round about, ſo as to incompaſs the earth, which was placed in the midſt of that great globe, as the centre of it, and by his ſecret power he hath ever ſince ſuſteined it in this poſture.
3. Who layeth the beams of his ‖upper room…chambers in the waters, who maketh the clouds his chariot, who walketh upon the wings of the wind;
Paraphrase. 3. In the middle region of this element of air he placed alſo vaſt receptacles of waters, Gen. 1.6. which he diſpenſeth to things below, as he ſees convenient for them, and ſo alſo a multitude of clouds; and if at any time he will evidence his ſpecial preſence, come down in judgment, or in mercy, among us men, thoſe clouds are his high triumphant chariot, as it were, wherein he ſits, and the wind as it were the wheels of that chariot, on which as on the wings of Cherubims in the Ark, overſhadowing the mercy-ſeat (i. e. by the miniſtery of Angels) he is pleaſed to deſcend toward us.
4. Who maketh his Angels †winds, ſee note c.ſpirits, his miniſters a flaming fire;
Paraphrase. 4. For though he be able to doe all things by himſelf, to adminiſter the whole world, as he firſt created it, by a word, by ſaying, and it was done, yet is he pleaſed to make uſe of the miniſtery of Angels, who ſome of them in ſubtil bodies of air, others of fire, come down, and execute his commands here upon the earth.
5. Who *hath built the earth upon her baſes. foreignlaid the foundations of the earth, that it ſhould not be removed for ever.
Paraphrase. 5. As for the globe of the earth, which is incompaſſed with the regions of air and celeſtial ſpheres, and hath no viſible ſupport to ſuſtain ſo heavy a body, hanging in the midſt of ſuch an expanſion, yet hath God ſettled and eſtabliſhed it as firm as if it reſted on the moſt ſolid baſis or foundations, fitted ſo ſtrange a place for it, that being an heavy body, one would think it ſhould fall every minute, and yet which way ſoever we would imagin it to ſtir, it muſt contrary to the nature of ſuch a body fall upwards, and ſo can have no poſſible ruine but by tumbling into heaven. Thus hath God provided for its ſuſtentation, and ſo ſhall it be ſure to continue till the end of the world.
6. Thou coveredſt it with the deep as with a garment, the waters ſtood above the mountains.
7. At thy rebuke they fled, at the voice of thy thunder they haſted away.
Paraphrase. 6, 7. At the firſt creation, the earth was covered all over, and as it were clothed with the great deep, that vaſt expanſion of air and waters; thoſe that are now the higheſt mountains, were then all under that liquid element: But in the ſecond day a diviſion was made, and the Firmament placed between the upper and lower waters, Gen. 1.7. And then as at God's command v. 9. theſe inferiour waters were all gathered together into one place, and dry land appeared, and in the cavities of the earth large room was made for an ocean of waters, and for many leſſer ſtreams and lakes, and ſo the earth became habitable by this means, and a bare word of God did all this; ſo the other portion of thoſe waters were made to float aloft in the air, and when they are ready to diſcharge themſelves, thereby to drown what is beneath them, at the blaſt of an unſeen wind, as at a rebuke of God's, they diſperſe and hide themſelves, and at the voice of thunder which purifies the air, they immediately vaniſh, and are ſo far from overflowing the earth, which their poſture ſeemed to threaten, that they are not diſcerned to be at all, ſave onelyonly to refreſh us ſometimes with their ſeaſonable ſhowers.
8. They ‖climb the— foreigngo up by the mountains, they †fall down on foreigngo down by the valleys, unto the place which thou haſt *prepared, provided foreignfounded for them.
Paraphrase. 8. This great body of waters being thus diſpoſed, and withall the earth diſtributed into mountains and valleys, ſome parts much higher than the other, it pleaſed God that the water which was thus placed in the lower abyſs or ocean, ſhould by ſecret paſſages through the bowels of the earth, where it meets with an advantage to riſe by, aſcend far above its level, and ſo break forth and ſpring in thoſe mountains, and from thence tumble down into the valleys, and ſo again by a perpetual alternation return unto the Ocean;
9. Thou haſt ſet a bound that they may not paſs over, that they turn not again to cover the earth.
Paraphrase. 9. And being there incloſed, though it be perpetually tumultuous, foaming and ſwelling and toſſing it ſelf, labouring to overſwell and overflow them by its waves, and billows, and ſurges, daily threatning to recover its old poſition of incompaſſing the face of the whole earth, yet hath God ſet ſuch boundaries and banks to it, and by his own power ſo wonderfully reſtrained it, and promiſed always to doe ſo, that it obſerves a regularity in its diſorder, a temper in its madneſs, keeps ſtill a juſt return of ebbing and flowing, ſeldom tranſgreſſes the known watermarks, and ſo frees us from all fear that it ſhall ever be able to prevail to drown the earth (ſee Jer. 5.22.)
10. He ſendeth the ſprings into the ‖brook… foreignvalleys, which run †between foreign ſee note ….among the hills.
11. They give drink to every beaſt of the field, the wild Aſſes quench their thirſt.
12. By them ſhall the fowls of the air have their habitations, which *ſend out their voice from between the boughs or leave… ▪ſing among the branches.
Paraphrase. 10, 11, 12. But on the other ſide, the water thereof God diſpenſeth through veins of the earth, which ſweetens and takes off all the brackiſhneſs of it, and then pours it out in ſprings, and thoſe fill the hollow or low places, ſet by him for receptacles of waters; and having from the hills, as they paſs, ſtill freſh ſupplies, they grow at length into deep and navigable rivers, from which all the wants of men and beaſts and fowls of the air (that feed on flyes and inſects, and fiſhes generated there, and are ſheltered with the thickets which that moiſture plentifully produces, and fill the woods with variety of ſounds) are ſufficiently provided for.
13. He watereth the hills from his ‖or upper room…, ſee note ….chambers: the earth is ſatisfied with the fruit of thy works.
14. He cauſeth the graſs to grow for the cattel, and herb for the ſervice of men, that he may bring forth food out of the earth,
15. And wine that maketh glad the heart of man, and oil to make his face to ſhine, and bread which ſtrengthneth mans heart.
Paraphrase. 13, 14, 15. As for thoſe ſuperiour parts of the earth which are not thus furniſhed, the clouds are a ſtore-houſe for them, and thoſe God by his ſpecial care and providence empties out upon the earth, when he ſees fit, and gives it its fill of moiſture, whereby it is inabled to bring forth graſs for the beaſts, all manner of plants and grain for men, bread and wine and oile, all manner of proviſion both for neceſſity and delight, for daily food and feſtivities; all which are by this means demonſtrated to be the ſpecial productions of God's all-wiſe and gracious providence.
16. The trees of the Lord ‖ſhall be ſatisfied foreignare full of ſap, the Cedars of Lebanon which he hath planted;
17. Where the birds make their neſts: as for the ſtork, the firr-trees are her houſe.
18. The high hills are a refuge for the wild goats, and the rocks for the conies.
Paraphrase. 16, 17, 18. And the ſame wiſe providence extends to the trees of the forreſt, affords maintenance even to the talleſt and goodlieſt of them, the Cedar and the F…rr; and that in the moſt improbable ſoil, the tops of the barrenneſt mountains, never manured nor planted by humane induſtry, in the midſt of rock and flint, where no graſs can grow to any height, and where 'tis hardly imaginable how the roots of ſuch trees ſhould faſten: This ſure is an act of no leſs than a divine power and wiſedom, deſigned for ſome more than common end. The Cedars are of ſuch excellent uſe for buildings, that they ſeem to have been planted and nouriſhed by God on Lebanon on purpoſe for the moſt magnificent ſtructure of the Temple; and both that and the firr-tree grow to a vaſt height, ſo as to ſecure the birds that build in them, as the tops of the ſteepeſt hills ſecure the goats (that have the peculiar faculty of climbing them, where no hunter can follow them) and as the holes in the rocks are a ſafe retreat for the rabbets, paſſing a mine and building themſelves an houſe, where no crows of iron could make entry.
19. He appointed the moon for ſeaſons, the ſun knoweth his going down.
Paraphrase. 19. A ſpecial work of the ſame providence it is, that by the motion and influences of the moon, the fit ſeaſons of husbandry and other humane actions are meaſured and directed, according to the different quarters thereof; on this depend the ſtationary returns of tides, the growth of plants, the increaſe and decreaſe of humours in the body even of man, and peculiarly his brain, the ſeat of his underſtanding, is much concerned in it. In all which reſpects it is, that the ſun, which hath ſo much to do in the governing and bleſſing every part of the world, doth not always keep up in any horizon, but leaves ſome part of every natural day to that other luminary to manage.
20. Thou makeſt darkneſs, and it is night, wherein all the beaſts of the forreſt †trea… or mo…e, ſee note ….creep forth.
21. The young Lions *roaring for prey, and to ſeek foreignroar after their prey, and ſeek their meat from God.
Paraphrase. 20, 21. And as between theſe the day and the night are divided, ſo there are evidences of God's wiſedom in each of theſe, ſpecial uſes for each. The dark of the night is uſeful to beaſts of prey, which are purſued by mankind, and are fain to keep in their holes and caverns all day, when if they ſhould come abroad, they would much diſturb the quiet of men, but then by advantage of the darkneſs of night are inabled to ravage, and feed, and ſuſtein themſelves; and though the Lions for want both of ſwiftneſs and of ſcent be ill qualified to provide for themſelves, yet hath divine providence taken care of them, directed them to make uſe of another creature which is ſwift, and of a quick ſcent, and that joyns in league with them, and having ſ…iſed the prey, ſtands by, till they have filled themſelves: A wonderfull diſpenſation, to which, and to the hand of God in it, they owe their food as diſcernibly as they would do, if God in anſwer to their roaring, as by way of return to our prayers, immediately power'd down, or beſtowed their food upon them.
22. The ſun ariſeth, they gather themſelves together, and lay them down in their dens.
23. Man goeth forth to his work, and to his labour untill the evening.
Paraphrase. 22, 23. And the day is more eminently uſefull for other offices, the doing all the works incumbent on us, for the culture of the earth, &c. and for this a fair ſpace is aſſigned from ſun-riſe till ſun-ſet, all which ſpace thoſe beaſts of prey lie cloſe in their dens, to which they gather themſelves in companies, though by the ſame providence it is ordered that they go not out in herds, (if they did there would be no reſiſting them) and thither they betake themſelves at the ſame time that men riſe to their labour, i. e. conſtantly every morning.
24. O Lord, how manifold are thy works? in wiſedom haſt thou made them all; the earth is full of thy riches.
25. So is ‖the ſea, great and wide in ſpacethis great and wide ſea, wherein are things †ſwimmingcreeping innumerable, both ſmall and great *living creatures, ſee note k.beaſts.
26. There go the ſhips, there is that Leviathan, whom thou haſt ‖formed to ſcorn, or triumph, or contemn.made to play therein.
Paraphrase. 24, 25, 26. Thus hath God created and diſpoſed not onelyonly theſe, but all things elſe, in all variety of excellencies; his wiſedom and his bounty is ſeen in all things; and not onelyonly in the earthly part of the globe, but in the other as to appearance barren and deſtructive element, that moſt vaſt and ſpacious ocean, furniſhed with ſuch a multitude of fiſhes of all ſorts and ſizes, uſefull alſo to the benefit of men by navigation, and famous for the great ſea-dragon, the whale, which is fortified againſt all force and art, ſo as to contemn all aſſaults of men.
27. Theſe wait all upon thee, that thou mayeſt give them their meat in due ſeaſon.
28. ‖Thou giveſt foreignThat thou giveſt them, they gather; thou openeſt thy band, they are filled with good.
Paraphrase. 27, 28. And for all theſe hath God made abundant proviſion of food, to ſupport and refreſh them when they ſtand in need of it, and that by ways of his own wiſe diſpenſing, without any care or ſolicitude of theirs, requiring no more of them than to partake of that feſtival entertainment which he hath prepared for them.
29. Thou hideſt thy face, they are troubled: thou takeſt away their breath, they die, and return to their duſt.
30. Thou ſendeſt forth thy ſpirit, they are created, and thou reneweſt the face of the earth.
Paraphrase. 29, 30. And from him their very life, and all the joys and comforts thereof every minute depend. The withdrawing his favour and benign aſpect and concurrence, and ſuſtentation, is the cauſe of all their miſery, of all the ſtrokes and judgments that light upon any part of this lower world, and of their preſent death, and return to the elements whereof they are compounded, when he ſees fit to ſummon them. And as at firſt by his bare will and command, as by a breath and word of his mouth, all theſe were created out of nothing; ſo by the ſame omnipotent creative power and wiſe diſpoſal, of his own meer will and pleaſure, he continues the ſpecies of each by ſeed and ſucceſſion, by which, as by a natural ſtock of ſupply to all that decays and departs, he doth yearly and daily renew the world, and keep it up as full as if nothing ever periſhed in it, (an emblem of his future dealing with us men in the reſurrection.)
31. The glory of the Lord ſhall endure for ever; the Lord ſhall rejoyce in his works.
Paraphrase. 31. This method and courſe of Gods, for the ſetting out and illuſtrating the glory of his infinite power and providence, ſhall thus laſt as long as this world continues; and as God in the firſt creation, had his reſt and ſabbath, took delight in his own work, lookt on it altogether, and behold it was exceeding good; the ſame complacency hath he in the continuance, and managery of it ever ſince. (O let not us men be the onelyonly ungratefull part of his creation; let us for ever praiſe and glorifie his name, tranſcribe that feſtival Sabbath of his, and return him the tribute of our obedience and our moſt pious acknowledgments for theſe and all his abundant mercies, afford him that equitable content and delight, of not pouring out his benefits on ſuch unworthy receives as we men moſt frequently are, and as we ſhall be, if we live not in uniform obedience, in all works of piety before him.)
32. He looketh on the earth, and it trembleth; he toucheth the hills, and they ſmoak.
Paraphrase. 32. And as his providence, ſo his ſovereign power and dominion is continued over all the creatures in the world. As one breath or act of his will created all, ſo one look of his, one leaſt expreſſion of his diſpleaſure, is enough to ſet the whole earth a trembling, and the loftieſt parts of it, the mountains, a ſmoaking (and ſo to caſt the ſtouteſt proudeſt ſinner into an agony of horrour and dread. 'Tis a moſt formidable thing to fall into the hands of the living Lord. As the Law was given on Sinai with thundrings and lightnings and earthquakes; ſo ſhall our obedience be exacted of us, and our diſobedience avenged in a moſt fearfull manner. And the foreſight of all that may very reaſonably charm us to all duty and obſervance.)
33. I will ſing unto the Lord as long as I live; I will ſing praiſe to my God while I have my being.
34. My meditation †ſhall be ſweet to him.of him ſhall be ſweet; I will be glad in the Lord.
Paraphrase. 33, 34. On both theſe accounts every faithfull ſervant of his having a rational ſoul to apprehend, a ſpirit inflamed and enlightned to obſerve, and a tongue and voice to ſpeak theſe wonders, will find very frequent occaſions of continuing to bleſs and praiſe his name as long as God allows them life and faculties to doe it: They will take care to be conſtantly and diligently exerciſed in performing this moſt acceptable duty to him, and take more pleaſure in it, than in all the moſt delectable divertiſments or tranſporting ſenſualities in the world, and never be fully cheared but in ſome exerciſes of piety or vertue, which they are aſſured is gratefull to him, and will be it ſelf a reward to him that is thus exerciſed; and yet hath aſſurance of much more, God himſelf will be to all ſuch their joy and gladneſs.
35. Let the ſinners be conſumed out of the earth, and let the wicked be no more. Bleſs thou the Lord, O my ſoul. Praiſe ye the Lord.
Paraphrase. 35. As for thoſe that will ſtill ſtand out againſt his ſo juſt, ſo reaſonable, ſo honourable, ſo joyous an imployment, and in ſpight of all conviction and obligation maintain their ſtubborn diſobedience againſt the all-wiſe, all-powerfull, all mercifull Creatour, and force him to the exerciſe of his juſtice, they can look for nothing but periſhing and utter deſtruction. O let my lot be among them that praiſe him here, and ſhall for ever praiſe him hereafter, I will therefore make haſte to joyn with the bleſſed Saints and Angels in heaven, and now early beforehand practice that which I hope to chant out for ever, and end, as I began, by calling all men to joyn with me in an Hallelujah. Bleſſed be the name of the Lord now and to all eternity.
Annotations on Pſal. CIV.
foreignV. 2. Curtain] What foreign properly ſignifies, will appear by Exod. 36. there we find ten foreign of fine twined linen — v. 8. and thoſe being coupled one unto another became one Tabernacle, v. 13. Over theſe he made foreign of goats hair for the tent or covering over the Tabernacle. Here 'tis evident that both the ſides of the Tabernacle, ſuch as we uſually call curtains, and the top, which in a Bed we call a Teſter, in a Tent the covering, were indifferently called foreign; which concludes it to be an expanſum, whether of linen or skin, of which tents were wont to be made, and from thence the tent it ſelf, which conſiſted of ſuch. So 2 Sam. 7.2. the Ark of God which was then in the Tabernacle or Tent, was ſaid to dwell foreign, ſay the LXXII. in the midſt of the Tent or Tabernacle, as that is there oppoſed to an houſe of Cedar. So Cant. 1.5. the foreign of Solomon are to be underſtood by analogy with the tents of Kedar precedent, from which they differed as fair from black, thoſe being plain and black, but Solomon's (as all the reſt of his furniture) ſumptuous and magnificent, but ſtill both of them of the ſame common nature of Tents, though one much finer than the other. From hence it is that Jer. 4.20. dwellings are expreſt as by tents, ſo by foreign, which the Chaldee there renders foreign my towns or cities. So that ſtill the word ſignifies a Tent or Tabernacle, or the materials whereof ſuch were made, which being ordinarily skins, the LXXII. here render it foreign, the Latin pellem a skin, the Syriack and Chaldee reteining the Hebrew word. And being here applied to the heavens or body of the air (which is oft expreſt in the Scripture by this word foreign heavens) it muſt probably ſignifie not the uppermoſt part of the tent, the teſter or canopy onelyonly, but the whole tent, canopy and curtains both, for by that the air which incompaſſes the earth is moſt fitly reſembled, in reſpect of us here below, for whoſe uſe it is that God hath thus extended or ſtretcht it out. Agreeable to this it is that Gen. 1.6. the air, which there divideth or ſeparateth, (as foreign from foreign in Arabick is to ſeparate as a curtain doth) betwixt the waters, is called foreign, which we render f…rmament, but coming from foreign expandit, is better rendred expanſum, expanſion, being thus extended over all the earth, as a tent about it; ſo that the earth is placed (as it was ſaid of the Ark ▪ 2 Sam. 7.) foreign in the midſt of a Tent or Tabernacle. This Tent God is ſaid to ſtretch out, by his ſecret inviſible virtue doing that which in Tents here below is wont to be done with cords.
foreignV. 3. Chambers] foreign from foreign aſcendit, ſignifies any upper room, to which they aſcend. So 2 Sam. 18.32. he went up to foreign the chamber over the gate. Accordingly the LXXII. here render it foreign an upper room, and the Latin ſuperior… ejus, his upper ſtories. By foreign therefore muſt be meant, though not the ſupreme, yet the ſuperiour or middle region of the air, which is here deſcribed as an upper ſtory in an houſe, laid firm with beams (accounting the earth and the region of air about that as the lower room) and this floor is here ſaid poetically to be laid in the waters, thoſe waters which Gen. 1. are above the expanſum. This is moſt evident by v. 13. where God is ſaid to water the mountains foreign from theſe his upper rooms, theſe clouds, whence the rain deſcends: the Chaldee calls them foreign the houſe of his ſuperiour treaſuries, where plenty is ſtored up, and from whence it is rained down upon us. And ſo as v. 2. the higheſt heavens are in the firſt place ſet down, expreſt by light covering God, (a luminous palace where he dwells eſpecially, who is every where preſent, and next after that, the element of air, as a Tent or Tabernacle for the earth; ſo here in the third place we find the waters, that part of them which remained in the middle region of the air (when the lower region of the air called foreign the expanſion, Gen. 1.6. divided the waters from the waters, the ſuperiour waters kept in the air from the inferiour which now fill the Ocean) in which, ſaith the Pſalmiſt, the beams of theſe upper rooms were laid; (ſee note a on Pſalm 148.) i. e. whereas in the building of an upper ſtory, there muſt be ſome walls or pillars to ſupport the weight of it, and on that the beams are laid, God here by his own miraculous immediate power laid, and ever ſince ſupported theſe upper rooms, there being nothing there but waters to ſupport them, and thoſe, we know, the moſt fluid tottering body, not able to ſupport it ſelf: and therefore that is another work of his divine power, that the waters, which are ſo fluid, and unable to contein themſelves within their own bounds, ſhould yet hang in the middle of the air, and be as walls or pillars to ſupport that region of air, which is it ſelf another fluid body.
foreignIbid. Wind.] What foreign, which ſometimes ſignifies ſpirit, ſometimes wind, which is nothing but air moved, is ſet to import here, might be ſomewhat uncertain, were it not for the next verſe, where 'tis ſaid of the Angels, He maketh his Angels foreign, and his miniſters a flaming fire, (which the Apoſtle Heb. 1.7. expreſly expounds of the Angels.) There as Angels and Miniſters are but ſeveral names of the ſame divine creatures, ſo foreign and fire are but expreſſions of the ſeveral appearances of them, ſometimes in airy, ſometimes in flaming clouds. In this part of v. 3. is deſcribed the uſe of clouds for God's appearing to us here below, expreſt by mention of his chariot and walking. He is we know an infinite Spirit, and ſo inviſible to any material, created, finite faculty; yet he is ſaid to come down to us, to preſentiate and exhibit himſelf to us at ſome times more than others, then eſpecially when the Angels, who are the attendants and officers of his Court, the ſatellitium or guard that wait upon him, †B…h▪mentemque profundam circumeunt, and incompaſs this profound Mind (as the Platoniſts ſtyled God) do viſibly appear unto us. And theſe again being in their own nature either ſpiritual, and ſo inviſible ſubſtances, or elſe, if bodies, of a moſt ſubtile, indiſcernible nature, are wont (when they purpoſe to appear) to come in clouds, either airy, or (that air being aſcended) fiery and flaming. In which reſpect that airy or fiery cloud, when it is in motion eſpecially, is fitly reſembled to an Eagle with wings, in which thoſe Angels deſcend, and overſhadow firſt, then perhaps light on us, as an Eagle, or Dove doth firſt hover over, then light on any thing, and then God is agreeably ſaid to come, or fly, or walk on thoſe wings of the wind, or moved air, or white cloud, i. e. to be eminently preſent, where the Angels thus appear. From hence therefore it may be reſolved that as foreign in the plural in the next verſe are the winds, foreigni. e. agitated air, or clouds, wherein the Angels appear, and thoſe defined (by their oppoſition to flaming fire) to be clouds of pure air, white not fiery clouds; ſo the foreign here is the generical word, belonging to both thoſe ſorts of clouds, which the Angels make uſe of to deſcend and appear in, and thoſe clouds of ſuch a breadth, as to reſemble the wings of an Eagle or great Bird: and then God who makes the clouds his chariot, his vehiculum to bring him down, may fitly be ſaid to walk on theſe wings toward us. Thus Pſal. 18.10. God's riding on the Cherub, is again expreſt by flying on the wings of foreign which we there alſo render the wind. There the Angels are ſure meant by the Cherub, and thoſe (as in the Ark) pictured with wings. Now in the Ark the wings of the Cherubim were ſo placed one toward the other, that they made over the Propitiatory a kind of Seat, and that was looked on as the ſeat of God; and accordingly the foreign or ſpirit, there and here, on whoſe wing… God is ſaid to fly there, and walk here, muſt be thoſe agitated clouds, whereby, as with wings, the Angels fly down to us; and ſo God is ſaid to walk, or be preſent on them. This makes it neceſſary to render foreign in the ſame ſenſe in both verſes, and that (according to the original notion of it) air, or wind, which are exactly all one, ſave that the latter intimates motion, and ſo is the fitter to expreſs theſe clouds by which the Angels deſcend, moſt frequently with ſome incitation, foreign, a violent ruſhing blaſt, Act. 2.2. Aben Ezra and Kimchi in this fourth verſe are willing to take the word foreign winds in the genuine notion, and Angels in a metaphorical, interpreting it by Pſal. 148.8. wind and ſtorm fulfilling his word, where the wind is deſcribed as a kind of miniſter, and ſo Angel of God. But the Apoſtle Heb. 1.7. expreſly applying the words of this fourth verſe to the Angels, obligeth us thus to interpret them.
V. 8. They go up by the mountains —] It is not here certain whether foreign mountains, foreignand foreign valleys or plains, be to be read as in the nominative, or as in the accuſative caſe. If they be in the nominative, then we muſt reade as in a parentheſis (the mountains aſcend, the plains or valleys ſink down) joyning the end of the verſe, unto the place — to haſte away, v. 7. thus, The waters once ſtood above the mountains, thoſe places which now are ſuch, but at the uttering God's voice, they fled and haſted away (the mountains aſcending, and the valleys deſcending) unto the place which thou haſt prepared for them. Thus the LXXII. and Latin underſtood it, foreign, aſcendunt montes, & deſcendunt campi, the mountains aſcend, and the plains deſcend, referring to the change that was made in the earth, from being perfectly round and incompaſſed with waters, into that inequality wherein now it is, great mountains in ſome parts, and great cavities in other parts, wherein the waters were diſpoſed, which before covered the face of the earth. But they may be more probably in the accuſative caſe, and then foreign the waters v. 6.foreign which were underſtood v. 7. though not mentioned (for it was the waters that there fled and haſted away) muſt be here continued alſo, viz. that the waters foreign aſcend or climb the mountains, foreignand foreign deſcend or fall down upon the valleys or fiſſures, or hollow places, ditches and the like receptacles of waters (for ſo foreign now ſignifies among the Rabbins.) And this ſenſe the Chaldee follow, they aſcend from the abyſs foreign to the mountains, and they deſcend foreign into the valleys, to the place— And this is the cleareſt expoſition of it, rendring an account of the courſe of waters, ſince the gathering them together in the Ocean, that from thence they are by the power of God directed to paſs through ſubterranean meatus to the uppermoſt parts of the earth, the hills and mountains, where they break forth in ſprings, and then by their natural weight deſcend, and either find or make channels, by which they run into the Ocean again,foreign that foreign place which God hath hewed out as a receptacle for them; and by their thus paſſing they are profitable for the uſe of men, in watering the cattel, and the fruits that grow on the earth, v. 10. &c.
foreignV. 11. Quench] foreign from foreign to break, and applied to hunger, or (as here) to thirſt, muſt ſignifie to allay, or quench, to debilitate, and take off the keenneſs of the appetite. The phraſe is communicated to other languages, and is uſual among us, who take breaking of faſt, for eating. The LXXII. here reade foreign, they expect or wait for their thirſt; and ſo the Latin expectabunt, foreignreading no doubt foreign from foreign with ש (not ש) which ſignifies to expect or wait: ſo v. 27. all theſe wait on thee foreign, the LXXII. there, as here, reade, foreign expect. So Pſal. 145.15. the eyes of all foreign wait on thee. But (as the Chaldee, ſo) the Syriack aſſures us of the other reading of it, who render it foreign are filled or ſatisfied, when they thirſt. This is here peculiarly remarkt of the aſſes in the dry remote and ſandy deſarts, which though a dull and ſtupid creature, are by providence taught the way to the waters, and there is no ſuch way for the thirſty traveller, as to obſerve the herds of them deſcending to the ſtreams.
foreignV. 12. Sing] The word foreign is not elſewhere uſed in the Bible, but onelyonly in the Chaldee Dan. 4.12, 14, 21. There 'tis interpreted by the LXXII. foreign leaves, as here by the Chaldee foreign boughs or leaves (from foreign being moved or ſhaken) becauſe the boughs or leaves are agitated by the wind. There it is diſtinguiſhed from foreign branches, which are there expreſt by another word, foreign his branches. It is therefore moſt reaſonable to render it here either boughs or leaves, foreignand foreign muſt be in ſtrict rendring from between (ſo foreign muſt be rendred v. 10. not among but between, foreign ſay the LXXII. to denote the hollow receptacles for waters betwixt the hills, or riſings of the ground on both ſides.) From between theſe boughs or leaves then the fowls of the air foreign ſend out their voice, foreignnot by ſinging onelyonly (for that is peculiar to few) but by making any noiſe that is proper to them. It is here hard to divine upon what ground, or by what underſtanding of the word, the LXXII. ſhould render it foreign rocks, and yet the Latin follow them in the reading, and the Syriack by foreign mountains, or rocks, ſeem to conſent to them, the context inclining it to the notion of boughs or leaves, and the uſe of the word in Daniel confirming it. 'Tis poſſible they might apply it to the ſprings precedent, v. 10. which coming out of rocks or mines, they might think thoſe rocks poetically expreſt by branches of thoſe ſprings. But it is moſt probable that for foreign they reade foreign, and ſo render it rocks, for ſo we know Cepha ſignifies.
V. 17. Firr-trees] For foreign firr-trees, foreignſo underſtood both by the Chaldee and Syriack, the LXXII. reade foreign is the captain of them, the Latin, dux eſt eorum, reading, 'tis probable, foreign in the head of them.
V. 18. foreignConeys] For foreign rabbets or coneys (ſo uſed Lev. 11.5. Deut. 14.7.) ſome copies of the LXXII. now reade foreign hedghoggs, others foreign hares, and the Latin follows the former; reading herinaceis hedghoggs; and that moſt probably is the right reading of the LXXII. becauſe both in Leviticus and Deuteronomy they ſo render foreign. That the word cannot ſignifie hares, is certain both from Deut. 14.7. where foreign the hare is ſet down diſtinct from it, and from the context here, which makes the rocks their refuge, as to coneys they are, but not to hares: and the ſame prejudice lies againſt the other; and therefore the Chaldee render it foreign coneys, and ſo Abu Walid, ſaying, 'tis a creature not ſo common in the Eaſt, but in the Weſtern parts frequent, and call'd foreign, Alconilie, the corruption of Cuniculi; and ſo the Jewiſh Arab, foreign to the Coneys; and the Syriack foreign (not as the Latin Tranſlator Leporibus, but) to coneys.
V. 21. foreignMeat from God] What is here ſaid of the Lions peculiarly, that they roar after their prey, and ſeek their meat from God, may be illuſtrated by what is obſerved of thoſe creatures, that to their great ſtrength, and greedineſs, and …apacity, they are not proportionably provided with ſwiftneſs of body to purſue thoſe beaſts in the deſart on which they prey, nor yet ſo quick-ſcented, as to be able to follow and trace them to their places of repoſe. It hath therefore been neceſſary to the providing for theſe, that ſome ſupply ſhould be made to theſe defects by ſome other way. And it hath been affirmed by ſome, that their very roaring is uſefull to them for this end, and that when they cannot overtake their prey, they do by that fierce noiſe ſo aſtoniſh and amaze the poor beaſts, that they fall down before them. But it is more credible, what is reported of the Jackales, a ſort of larger Foxes, that being provided of thoſe abilities which the Lion wants, is joyned to him, firſt by intereſt (as wanting that ſtrength which the Lion hath) but more by the great Law of Nature, into a league and ſtrict confederacy, and ſo conſtantly hunts for the Lion, and when he hath ſeized the prey, ſtands by, till the Lion hath ſufficiently gorged himſelf, and then contents himſelf with the remainder. If this have that truth, which it profeſſes to have, it gives a clear account both of the phraſe of roaring after the prey, and of ſeeking it from God: of roaring, as being able to doe nothing elſe toward the getting it, but onelyonly thus to frighten the hearers, and expreſs his own hunger and want, in which reſpects the Devil, in ſeeking whom he may devour, is expreſt in this ſtyle of a roaring Lion, 1. as very greedy of his prey, 2. very unable to get it, unleſs we voluntarily yield to his loud noiſes, beſide which he hath no other means to prevail upon us, and if we reſiſt or not give our conſent to his temptations, we have conquered, and he, as worſted, will fly from us. Of his ſeeking his meat from God, who by this extraordinary diſpenſation beſtows it on him, as it were in anſwer to his call, the roaring here being proportionable to the crying, or gaping of the young Ravens, Pſal. 147.9. and ſo this, as that, interpreted to be a natural way of calling on God, which he that relieves the deſtitute, obliges himſelf to anſwer.
foreignV. 25. Wide ſea] One Epithet of the ſea here is, that 'tis foreign, which the Latin renders ſpacioſum manibus, wide in hands, by hands ſignifying the extent of the branches thereof both ways, on this ſide and on that ſide; but the Chaldee foreign wide or ſpacious in the bounds; the Jewiſh Arab, wide of banks or ſhores; and the LXXII. very properly foreign of wide extent. The Syriack reteins the Hebrew, foreign from foreign, which as it ſignifies hand; ſo it is uſed alſo for ſpace or place, becauſe thoſe are wont to be diſtinguiſhed by the right and left hand. So Deut. 23.12. foreign and thou ſhalt have a place without the camp, where the LXXII. reade foreign place. So 2 Sam. 8.3. foreign his place, we render his border; and ſo many times more in the Old Teſtament.
foreignIbid. Things creeping] foreign (from foreign to tread or go) ſignifies any kind of inceſſus or motion, whether on the earth or water, and muſt be rendred as the context directs it. v. 20. 'tis uſed of the beaſts of the forreſt, foreign,foreign and then muſt be interpreted not creep, but go, or move, or walk; and here being applied to the fiſhes of the ſea, it muſt be rendred ſwimming; and ſo Gen. 1.21. where in the waters God is ſaid to bring forth Whales and every living ſoul foreign that moves as things move in the waters, i. e. that ſwims. In proportion wherewith the foreign that follows,foreign are not to be rendred beaſts (which we uſe not to apply to fiſhes) but by ſome more general word or phraſe, living creatures, which is exactly anſwerable both to the original foreign from foreign vixit, and the Greek foreign.
foreignV. 26. Leviathan] Of Leviathan, the Whale, or vaſt bulk of fiſh, we have a large deſcription Job 41.1. &c. The ſum of it is, that he is of too great a ſize to be taken with hooks and lines, as other fiſhes are, to be brought to hand, or managed, as beaſts of the land oft are, and ſo made uſefull and ſerviceable either to our ſports or buſineſs, to be ſlaughtered for food, and either eaten or ſold, as others, or any ways to be aſſaulted and taken. He is ſo fortified by nature, that there is little hope to combate with him, and prevail; conſequently all care and ſollicitude is removed from him, as long as he hath his guide, the foreign or Muſculus, by whoſe conduct he ſteers, but being deprived of that (which 'tis the fiſhers firſt deſign to procure) he runs himſelf a ground, and ſo periſheth. And this may give us the notion of foreign here,foreign which is applied to Leviathan. The word ſignifies to deride, ſcoff, or contemn, and is applied to God Pſal. 2.4. ſpeaking of the oppoſitions and tumults of the people,foreign He that ſitteth in heaven foreign ſhall laugh at them, contemn them, as thoſe that are not able to doe any thing againſt him. So Job 39.7. foreign he ſhall laugh at the tumult of the city; and in the deſcription of Leviathan ch. 41.29. foreign and he ſhall laugh at the ſhaking of the ſpear, i. e. contemn all the weapons that can be brought againſt him. And this certainly is the meaning of it in this place, that the Whale is ſo fortified with his ſcales, which are ſo near one to another, that no air can come betwixt them, they are ſo joyned and ſtick together, that they cannot be ſundred, Job 41.16, 17. (and from thence the word Leviathan ſeems be fetcht, from foreign to be joyned and ſtick faſt together) that he ſcorns and laughs at, and triumphs over all oppoſition or aſſaults which can be made upon him in the ſea. The LXXII. well render it foreign, to mock, or ſcoff, or laugh at.
V. 28. foreignGood] foreign hath the notion of goodneſs onelyonly, not of benignity alſo; which we accordingly in vulgar ſtyle call Bounty or Bonity. The LXXII. here reade foreign benignity, and other copies foreign fatneſs: and it is here applied to the great plenty that God provides for all creatures, even to ſaturity (ſo foreign ſignifies) a kind of feſtival diet, foreignaccording to the notion of foreign a good day, i. e. a feſtival. The word is alſo uſed ſometimes to ſignifie a great degree, as when in our language we uſe a good deal, for a great deal, and well done, for throughly done; and ſo the LXXII. oft renders it foreign very much, and foreign exactly; and ſo here foreign may ſignifie well, i. e. plentifully filled, and that returns to the ſame ſenſe.
V. 34. foreignOf him] It may be thought dubious whether foreign to, or on him, belongs to the meditation, or the ſweet. If to the firſt, then our Engliſh is right, My meditation of, or on, him ſhall be ſweet, viz. to him that meditates; and to that the conſequents well accord, I will be glad, (which is an effect of ſweetneſs in him to whom it is ſuch.) But all the ancients joyn in the ſecond way of underſtanding it, My meditation ſhall be ſweet to him, or as the Jewiſh Arab, foreign with him, according to that of the Pſalmiſt, Pſal. 19.14. Let the meditation of my heart be always acceptable in thy ſight. Thus the Chaldee here foreign before him, the LXXII. foreign, Let it be ſweet to him, the Syriack foreign to him, and ſo the others alſo. And ſo foreign ſignifies to, as well as on.