Works Volume 4, Book · Psalm 37
The Thirty Seventh PSALM.
A Pſalm of David.
Paraphrase. The Thirty Seventh Pſam, compoſed by David, is an exhortation to contentment, and chearful ſubmiſſion to all Gods diſpenſations; eſpecially his eminent work of providence, in permitting wicked men to proſper for a while; with addition of reaſons to inforce that exhortation, the conſideration eſpecially of the far happier condition of godly men.
1. ‖Be not aemulous. See note d.Fret not thy ſelf becauſe of evil doers, neither be thou envious againſt the workers of iniquity.
Paraphrase. 1. There is very little reaſon that any man ſhould envy the proſperous condition of wicked men in this world, or be excited or tempted thereby to *to be like …hem, or, …oyn with them. Chald.take the ſame courſe.
2. For they ſhall ſoon be cut down like the graſs, and wither as the green herb.
Paraphrase. 2. For their proſperity is not likely to be durable: though they flouriſh for a while, yet is this no more than the verdure of the graſs or herb of the field, which preſently fades away, and then it is cut down, and carried thence.
3. Truſt in the Lord, and do good; †dwell in the land, and keep, or feed in, or by faith, or continually.ſo ſhalt thou dwell in the Land, and verily thou ſhalt be fed.
Paraphrase. 3. Thy much more prudent and thriving courſe is, to adhere and cleave faſt to God, to place thy full truſt in him, and go on cheerfully in doing all the good thou art capable of; and ſo to continu… and increaſe, to dwell, and feed and live in faith, to order all thy actions by the rule of Gods will and commands. as long as thy abode is on this earth.
4. Delight thy ſelf alſo in the Lord, and he ſhall give thee the deſires of thy heart.
Paraphrase. 4. Let all thy deſignes, thy pleaſures, thy ſatisfactions be placed in God: let it be thy greateſt joy to do what is moſt acceptable to him; and then never doubt but he will beſtow on thee that which is abſolutely beſt for thee; and even whilſt he withholds from thee what thou moſt whiſheſt, give thee that which thou ſhalt find to be much more for thy turn, and ſo more eminently the object of thy univerſal deſires, thoſe of craving that which is moſt for thy advantage.
5. *Devolve thy way on the Lord, and hope on him.Commit thy way unto the Lord; truſt alſo in him, and he ſhall bring it to paſs.
Paraphrase. 5. Whatever thou wanteſt or deſireſt, leave it to God; make all thy applications to him, and depend on him, that he will either give thee in kind what thou deſireſt, or by aequivalence ſomewhat that is better for thee.
6. And he ſhall bring forth thy righteouſneſs as the light, and thy judgment as the noon-day.
Paraphrase. 6. And what ſlanders or calumnies ſoever others ſhall lay upon thee, God will, in his time, by his own ways, vindicate thine integrity.
7. ‖Be ſilent to—Reſt in the Lord, and wait patiently for him: †envy not, be not aemulous.fret not thy ſelf becauſe of him who proſpereth in his way, becauſe of the man who bringeth wicked devices to paſs.
Paraphrase. 7. Never think fit to repine, or complain, or murmur at Gods oeconomy, to object, if it be but in thy heart, againſt the proſperity of wicked men, and the ſtrange ſucceſsfulneſs of their ungodly deſigns; much leſs be inſtigated by theſe conſiderations to imitate them: have patience a while, and thou ſhalt ſee much of Gods wiſdom, and juſtice, and even of mercy in this diſpenſation of his;
8. Ceaſe from anger, and forſake wrath; *envy not ſo as to do evil alſo.fret not thy ſelf in any wiſe to do evil.
Paraphrase. 8. Such as may reaſonably ſuperſede all thy diſpleaſure and diſlikes, and ſecure thee from ſo envying their lot, as to think fit to imitate them.
9. For evil doers ſhall be cut off: but thoſe that waite upon the Lord, thoſe ſhall inherit the earth.
Paraphrase. 9. For the general common end of wicked doers is untimely exciſion, ſignal puniſhment even in this life, (and that certainly attended with the miſeries of another life:) whereas the lot of pious men. that adhere and keep faſt to God, is generally length of days, and proſperity in this world, (and if that fail, an abundant compenſation of bliſs in another world.)
10. For yet a little while, and the wicked ſhall not be: yea, thou ſhalt diligently conſider his place, and it ſhall not be.
Paraphrase. 10. Thoſe that now proſper moſt, and are lookt on as favoured by providence above others, ſhall, after a ſmall ſpace, be as remarkable for Gods judgments and vengeance, even eradication of them and their poſterities.
11. But the meek ſhall inherit the earth, and ſhall delight themſelves in the abundance of peace.
Paraphrase. 11. When the patient waiters on God, that will not enterpriſe any unlawful courſe, to deliver themſelves from any preſſure, by ſome good motion of the divine providence, are returned to the moſt proſperous condition, to abundance of all felicity in this life.
12. The wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth.
Paraphrase. 12. Atheiſtical wicked men are bitterly diſpleaſed at the righteous, and lay deſigns of treachery and miſchief againſt ſuch.
13. The Lord ſhall laugh at him; for he ſeeth that his day is coming.
Paraphrase. 13. But God diſſipates their projects, fruſtrates and diſappoints them, by bringing his vengeance upon them.
14. The wicked have drawn out the ſword, and have bent their bow, to caſt down the poor and needy, and to ſlay ſuch as be of upright converſation.
15. Their ſword ſhall turn into their heart, and their bowes ſhall be broken.
Paraphrase. 14, 15. When ungodly men have made all their cruelleſt preparations, for the oppreſſing all that are weaker, or more conſcientious then them ſelves, and think they have great advantages on their ſide, by reaſon of their ſtrength and policy, and forwardneſs to adventure on any thing, be it never ſo unlawful, eſpecially when 'tis againſt thoſe that want ſtrength, make not uſe of ſecular wiſdom, and abhor the admitting of any unlawful means for the preſerving of themſelves, it is very obſervable, how, againſt all humane likelyhood, God converts their projects into their own ruine, and ſecures good men from the evils that were deſigned againſt them.
16. A little that a righteous man hath is better than the riches of many wicked.
Paraphrase. 16. And therefore as there is an emptineſs, and want of ſatisfaction in al wealth that is ill gotten; ſo there is alſo ſuch a curſe and blaſt attending it, that the meaneſt pittance well acquired is much to be preferred, in theſe (as in many other) reſpects, before all the poſſeſſions of all the wicked men in the world.
17. For the armes of the wicked ſhall be broken: but the Lord upholdeth the righteous.
Paraphrase. 17. For as God is in juſtice ingaged to ſubdue the power, and blaſt the proſperity of wicked men; ſo hath he, by his gracious promiſe, obliged himſelf to ſupport the pious man; and either to deliver him out of his preſſures, or to uphold him under them.
18. The Lord knoweth the dayes of the upright; and their inheritance ſhall be for ever.
Paraphrase. 18. The actions of good men are ſeen, and laid up, and will not fail of being rewarded by God, not only with the comforts of this life continued to them and theirs, but eſpecially with the greateſt and moſt valuable rewards, a never-failing poſſeſſion in heaven ſecured to them.
19. They ſhall not be aſhamed in the evil times; and in the days of famine they ſhall be ſatisfied.
Paraphrase. 19. In times of adverſity, perſecution and diſtreſs, they ſhall be richly provided for; and even when others want, they ſhall have a competency: as long as they rely on God, he will not fail them, nor deſtitute them.
20. But the wicked ſhall periſh, and the enemies of the Lord ſhall ‖ſhall conſume as the pretious part of rams, they ſhall conſume into ſmoak.be as the fat of Lambs: they ſhall conſume, into ſmoak ſhall they conſume away.
Paraphrase. 20. But refractory men, oppoſers of the wayes of God, ſhall be uſed as Gods ſacrifices, ſlain in the midſt of their proſperity, burnt to aſhes, and conſumed into ſmoak; they ſhall finally and utterly be deſtroyed.
21. The wicked borroweth, and payeth not again: but the righteous ſheweth mercy, and giveth.
Paraphrase. 21. There is great difference in the actions of pious and wicked men, and ſuch as, one would think, ſhould much tend to the inriching the wicked, and impoveriſhing the pious. The former parts with nothing, neither gives, nor lends, but on the contrary borrows as much as he can, and never thinks of repaying: but the latter is ſo far from ſuch injuſtice, that he abounds in all works of charity and mercy, and never expects the leaſt return for it. Or the wicked is generally in a broken, indigent, neceſſitous condition, is forced to borrow, and is not able to repay, and ſo incurs the miſeries of a wretched debtor, Mat. 18.34. but the righteous is ſo far from this eſtate, that he is able to lend and and give to others.
22. For †the bleſſed.ſuch as be bleſſed of him ſhall inherit the earth: and *the curſed.they that be curſed of him ſhall be cut off.
Paraphrase. 22. And the reaſon is clear: God hath the diſpoſing and diſtributing of the things of this world; and he hath promiſed his bleſſing to the pious and juſt and charitable, and denounced curſes to the unjuſt, impious, and withall penurious, and griping worldling: accordingly ſo it is, he proſpereth the former, and gives them and their poſterities a peaceable and plentiful being here; and blaſteth and curſeth, and rooteth out the other.
23. The ſteps of a ‖man foreigngood man are ordered by the Lord; and he †ſhall accept foreigndelighteth in his way.
Paraphrase. 23. As long as mens actions are conformable to the will of God, and the directons which he gives for the guiding of them, (as the actions of the juſt and charitable are) in an high degree, ſo long are they moſt acceptable, and well-pleaſing to him▪ and ſo ſure to be accepted by him.
24. Though he fall, he ſhall not be *caſt away, or, daſht to pieces.utterly caſt down; for the Lord upholdeth him with his hand.
Paraphrase. 24. They that are careful of theſe practiſes, when afflictions befall, ſhall not be ruined by them: for God, by his ſecret wayes of providence, ſhall ſupport them under, or deliver them out of them.
25. I have been young, and now am old; yet have I not ſeen the righteous forſaken, nor his ſeed begging bread.
Paraphrase. 25. From the beginning of my life to this day, making diligent obſervation in this matter, I am now able truly to pronounce, that I never could ſee or hear of any example of a juſt, and pious, and virtuous man, that was eminently charitable and merciful-minded that ever brought himſelf or his poſterity to want by that means.
26. He is ‖all the day, or every day, foreignever merciful and lendeth; and his ſeed is bleſſed.
Paraphrase. 26. Though he be continually pouring out of his ſtore, in works of mercy▪ giving and lending freely to thoſe that want, which a man would thi… ſufficient to waſt and ruine his worldly plenty, and impoveriſh him, or at leaſt his poſterity; yet he that obſerves ſhall find it much otherwiſe, that the poſterity of ſuch ſcatterers generally thrive much the better for it.
27. Depart from evil, and do good, and dwell for evermore.
Paraphrase. 27. And therefore the moſt prudent thriving courſe imaginable is this; ſtrictly to abſtain from all known ſin, and to be carefully exerciſed in all good works, eſpecially thoſe of mercy; and then thou haſt the promiſe of a long and proſperous life here, and of heaven and immortal glory hereafter.
28. For the Lord loveth judgment, and forſaketh not his †merciful ones, foreignSaints: they are preſerved for ever; but the ſeed of the wicked ſhall be cut off.
Paraphrase. 28. For the lives of juſt men are acceptable to God, and to merciful charitable men peculiarly the promiſe is made, that God will ſhew them mercy, and deal with them as they have dealt with others, relieve and ſupport them in their diſtreſs, and ſignally proſper them and their poſterity; and yet farther reſerve a rich reward for them in another world: whilſt his judgments remarkably ſeiſe on the poſterity of wicked men, eſpecially of the unjuſt and covetous oppreſſor.
29. The righteous ſhall inherit the land, and dwell therein for ever.
Paraphrase. 29. Accordingly you ſhall obſerve, that juſt, pious, and merciful-mindedman of have their peculiar portion of a long and proſperous life in this world, they, and their poſterity, if they walk in their ſteps.
30. The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of judgment.
31. The law of his God is in his heart: none of his ſteps ſhall ſlide.
Paraphrase. 30, 31. All ſuch mens thoughts and diſcourſes are buſied on the true ſaving (not worldly, carnal, or diabolical) wiſdom, on the practice of virtue, and the ſincere obedience to all Gods commands. And this God is ſure to reward with his aſſiſtance and ſupport, and accordingly preſerve them from all evil.
32. The wicked watcheth the righteous, and ſeeketh to ſlay him.
33. The Lord will not leave him in his hand, nor condemn him when he is judged.
Paraphrase. 32, 33. 'Tis to be expected indeed, that wicked men ſhould uſe all arts, and attempts of treachery, to oppreſs, and even to undoe, and kill the pious and meek, charitable perſon, who is moſt weakly furniſhed with worldly aids to repel or ſecure himſelf from their malice: But then God will interpoſe for his reliefe, and avert their deſigned violence from him.
34. Wait on the Lord, and keep his way, and he ſhall exalt thee to inherit the Land: when the wicked are cut off, thou ſhalt ſee it.
Paraphrase. 34. Keep cloſe to God, and in obedience to all his laws, and in ſo doing rely and depend with confidence on him, and prepare thy ſelf contentedly to bear whatſoever he ſhall ſend; and doubt not but, in his due time, he will bring thee to a proſperous condition, even in this world (unleſs in his ſecret wiſdom he ſee it better for thee to expect thy full reward in another world, and that is infinitely more deſirable to thee:) and thou ſhalt live to ſee his puniſhments poured out upon the ungodly.
35. I have ſeen the wicked ‖terrible.in great power, and ſpreading himſelf like a †green tree ſprung up in the place, or, a flouriſhing native.green bay-tree.
Paraphrase. 35. It is matter of very vulgar obſervation, that wicked men are very great and formidable for a while, flouriſh and proſper exceedingly, and have moreover all ſeeming advantages to aeternize this proſperity to them and their poſterity, and are not diſcern'd to have any thing come croſs, to hinder their thriving in the world:
36. *And וYet he paſſed away, and loe, he was not: yea, I ſought him, but he could not be found.
Paraphrase. 36. And yet of a ſuddain, in a trice, they are deſtroyed, and no remainder of them is to be found; their very memory is utterly gone.
37. Mark the perfect man, and behold the upright; for the ‖laſt part.end of that man is peace.
Paraphrase. 37. This you may generally obſerve, that ſincere and juſt (eſpecially if they be alſo charitable, merciful) men do (whatever preſſures they meet with for a time) at length recover a peaceable and proſperous condition to them and their poſterity.
38. But the tranſgreſſors ſhall be deſtroyed †at once.together; and the *laſt part.end of the wicked ſhall be cut off.
Paraphrase. 38. But wicked men, on the contrary▪ come to utter ruine and deſtruction: and though it be long deferred ſometimes, yet it comes with a vengeance at laſt▪ to the eradicating them and their poſterities.
39. For the ſalvation of the righteous is of the Lord; he is their ſtrength in the time of trouble.
Paraphrase. 39. And the account is clear; God by his providence delivers the righteous and merciful men, defends and ſupports them in all their diſtreſſes.
40. And the Lord ſhall help them, and deliver them; he ſhall deliver them from the wicked, and ſave them, becauſe they truſt in him.
Paraphrase. 40. And a ſure tenure they have in his mercy for aſſiſtance and preſervation from all the machinations of wicked men, as being in the number of thoſe that rely and depend on God, according to his own promiſe; and ſo may from his fidelity expect and challenge deliverance.
Annotations on Pſalm XXXVII.
foreignV. 3. Dwell] The latter part of this v. 3. is variouſly interpreted. And firſt for foreign, all the antients agree to render it in the Imperative, inhabit the land, or dwell in it. And then all the difficulty is, whether this imperative have not the ſenſe of a future, (as oft it hath.) If ſo, then our Engliſh hath rightly rendred it, ſo ſhalt thou dwell; and ſo the LXXII. which render this imperatively, foreign, inhabit the land, render the next word foreign and feed, foreignforeign, and thou ſhalt be fed. And thus it will bear a probable ſenſe; Truſt in the Lord, and do good; dwell in the land, i. e. by way of promiſe, thou ſhalt dwell in the land, and be fed, i. e. provided for, foreign (adverbially) conſtantly, continually: as v. 27. Do good, and dwell for evermore. But I ſuppoſe, the imperative ſenſe may alſo very fitly be reteined, and the force of it be diſcerned, either firſt, by taking it by it ſelf, (as if the precept were therein terminated, viz. in their dwelling in the earth) in reſpect of thoſe many commands, given to the Jews, of not going down into Aegypt, of not mixing, or converſing with any heathen; by force whereof this of dwelling in the land muſt be looked on as a ſtrict duty: or Secondly, by joyning it with (and making it preparative to) the latter; which that it may be perſpicuous, we muſt next examine the meaning of foreign.foreign And here for foreign feed, the Syriack rendring foreign, and ſeek, ſeems to have read, with the change of a letter, ב for foreign ſeek; and then the ſenſe is obvious, Seek truth. Nay foreign in Kal frequently ſignifies to love, to be a friend, ſee Pſal. 13.20. and 28.7. and 29.3. Judg. 14.20. and then 'tis, love, or be a friend, or companion of truth. But all the other Interpreters adhere to our Hebrew reading, and the notion of feeding: the LXXII. Latine, and Arabick, agree in foreign, thou ſhalt be fed; and the Chaldee, that renders it foreign and be ſtrong in the faith, did moſt probably mean by that paraphraſe to expreſs it, food being the means of ſtrength. Then for foreign.foreign The …ou… ſignifies either faith, or fidelity, or certitude and conſtancy. The LXXII. it ſeems take it to ſignifie riches, as being the things that worldly men moſt truſt in; and ſo they render it foreign, with the wealth thereof, as taking foreign for an affix, or pronoun, and foreign as all one with foreign mammon, riches. And thus alſo the Latine, and Arabick read from them. But there is no ground for this rendring. The only probable account is, that, if foreign be taken for feeding, and foreign not taken adverbially, then, as a noun, it here ſignifies, as ordinarily it doth, faith, ſo as to accord with truſt in the beginning of the verſe: and then underſtanding (as 'tis frequent) the prepoſition ב, the plain rendring is, foreign and feed in faith; ſo as Hab. 11.4. the juſt ſhall live foreign in his faith. To live in, or by his faith, is to ſpend his life, and order his actions according to the rule of faith, the will and pleaſure of God; which is the norma or ſquare of a juſt mans life and actions. And thus to feed, and live, is all one: and ſo to feed in, or by his faith, to keep faithfully to the commands and will of God, as ſheep, that keep in the fold, as the ſhepherd would have them. And then hereis another probable ſenſe of theſe two laſt branches put together: Dwell in the land, and feed in faith, i. e. all the time that thou liveſt on the earth, dwell and feed in faith, continue in faith, and affiance, and adherence to God, fall not off from him into any evill courſe, whatever the temptations may be. Another not improbable way of interpreting the place may poſſibly be fetcht from the uſe of foreign among the Arabs, for obſerving, or keeping a command, or covenant, &c. as alſo to obſerve what will come of a thing: and then foreign will be, keep truth, or faith, adhere conſtantly to it; or again, obſerve what will come of it, what will be the end of it.
V. 5. Commit] foreign from foreign volvit, is literally, foreignroll; ſee note on Pſal. 22. f. And ſo here it clearly ſignifies, Roll thy way on God, divolve all thy concernments on him. But the antient Interpreters generally render it, as if it were foreign from foreign to reveal: ſo the Chaldee, Manifeſt thy way to the Lord; the LXXII. foreign, reveal; and ſo the Latine and Arabick; yea, and the Jewiſh Arabick tranſlator, Diſcover to him thy occaſions, or matters, or needs, but gives no account of his thus rendering of foreign. But the Syriack read foreign direct thy way before the Lord.
foreignV. 7. Reſt] foreign ſignifies to be ſilent, and our Engliſh dumb ſeems to be deduced from thence; and the ſilence in this place appears to be that, which is contrary to murmuring or complaining. The Chaldee render it foreign, from foreign ſiluit, quievit, tranquillus fuit; the LXXII. foreign, be ſubject, by way of paraphraſe, the abſolute ſubjecting and ſubmitting our ſelves to Gods will, being the full importance of this ſilence. As for foreign that follows,foreign from foreign in the notion of foreign expectavit, (and accordingly the Chaldee render it foreign expect) the LXXII. render it foreign, deprecate, as from foreign, which thus ſignifies; and becauſe the praying to God is not only reconcileable with patient expecting, but withall is the ground thereof, (we have no reaſon to expect any relief, which we do not pray for from God) therefore, I ſuppoſe, the LXXII. moved alſo with the affinity of the words foreign and foreign, choſe to explicate it by this paraphraſe: and the Syriack do more than imitate them, rendring foreign be ſilent, by foreign ſeek or aske from] as well as the other by [pray,] Aske of the Lord, and pray before him.
foreignV. 7. Fret] foreign from foreign or the quadriliteral foreign to envie, to contend, to emulate, to ſtrive to be like or equal to, will here be beſt rendered, emulate, or envy not, ſo as to be incited to do what the wicked do, by ſeeing how well they proſper. Thus the LXXII. render it foreign, envy or emulate not; ſo the Syriack, Latine, Arabick, and Aethiopick. The Chaldee alſo to the ſame ſenſe, foreign provoke not, inſtigate not thy ſelf at the wicked, who ſucceeds in his way, the man that executes or performs the counſel of the wicked. And that this of envying, or emulating ſo, as to be ſtirred up (by way of emulation) to do the like, is here meant, appears farther by v. 8. where the ſame word is uſed again with this addition, foreign to do evil alſo: foreignforeign, ſay the LXXII. ſo as to commit wickedneſs; and the Chaldee, be not incited or inſtigated that thou do evil; and the Syriack, emulate him not to commit iniquity; and the Arabick moſt expreſly by way of Paraphraſe, imitate not the evil man. And thus it was before, v. 1.
foreignV. 20. Fat] From foreign pretioſum, is foreign here, as the pretious, i. e. the fat, foreign of rams, or lambs; the fat being moſt pretious, and moſt uſeful in the ſacrifices, and that which is burnt, and,foreign as here it follows foreign is conſumed in, or into ſmoak. Thus 'tis ordinary in Scripture to reſemble wicked men, both in themſelves, and in their puniſhments, to ſacrifices, or holocauſts, utterly burnt, or deſtroyed before the Lord. The ſacrifice is firſt fatted, and then ſlaughtered and killed before the Lord: and ſo are wicked men permitted to proſper in this world and grow rich, and proud, and then they are cut off, and deſtroyed utterly and eternally. The Chaldee, that render it here, the glory of the rams, add by way of paraphraſe; which are firſt fatted, and then their throats are cut; adding, ſo ſhall the wicked fail, and be conſumed in the ſmoak of hell. And the Syriack in like manner, not by literal rendring, but by way of Paraphraſe, The enemies of the Lord being fatted, are conſumed, and go away like ſmoak. The LXXII. render it foreign as ſoon as they are glorified and exalted;] taking foreign in the notion of being honoured, and for foreign of rams, foreignreading foreign, as from foreign exaltatus fuit, and foreign ſervile. And thus alſo the Paraphraſe is good; as ſoon as they are honoured and exalted, foreign, they fail, or conſume as ſmoak: and ſo the Arabick, when they are glorious and lifted up, they utterly fail, as ſmoak when it conſumes. Other interpretations are given by the Hebrews. Abu Walid, and Aben Ezra mention the graſs of the paſtures, or wood, [or buſhes] of the fields, which being burnt, are turned into ſmoak. The Jewiſh Arab reads, like the heavy [clouds] of the meadows (as foreign is by Abu Walid and R. Tanchum interpreted, thick, heavy, involved clouds, Zach. 14.6.) which ſeeming to lye heavy over the earth, ſuddenly turn into ſmoak, and vaniſh. This ſeems to have pleaſed R. Sol. Jarchi.
V. 22. Bleſſed] foreign the bleſſed of him, foreignis by the LXXII. rendred foreign, in the active, they that bleſs him, according to the liberty that they frefrequently take of paraphraſing (inſtead of literal rendering) and taking in words of affinity, in order to that. And thus the ſenſe well bears; Gods bleſſings generally belonging to thoſe that are liberal, and ſuch being ſaid to bleſs God, becauſe their liberality is an act of acknowledgment or thanksgiving, and what they do to his poor ſervants, he accounts as done to himſelf. But the Chaldee and Syriack read it in the paſſive, the bleſſed of God, or thoſe that are bleſſed of him.
V. 24. Caſt down] foreign is variouſly interpreted. foreignThe LXXII. read foreign, which the Latine rightly renders, non collidetur, he ſhall not be daſht to pieces, as many things are by falling: but the Arabick, he ſhall not be troubled, as if they read it foreign, or foreign, which thus ſignifies: but the Syriack more ſingly, he is not hurt; the Chaldee by way of Paraphraſe, if he fall into infirmity, he ſhall not dy. The Hebrew foreign ſignifies in Niphal either ſimply to be thrown, or elſe to be caſt away, as when Jon. 1.5. the wares in the ſhip are caſt into the Sea, or Jonas himſelf, v. 12. and 15. and ſo it may ſignifie here, viz. ſo to fall, as to be caſt away, or loſt by the fall; but more probably, (and with more propriety to the mencion of falling) to be thrown (as that notes a real paſſive, together with the effect thereof, thrown) to the ground, ſo as to be daſht in pieces by the fall: and to that the LXXII. incline.
V. 25. Righteous] That foreign righteous, foreignfrequently in ſacred ſtyle ſignifies a charitable or merciful man, hath oft been obſerved, (ſee note on Mat. 1.9.) And that here it muſt be taken in that ſenſe, appears by the context, v. 21. the righteous ſheweth mercy, and giveth, and v. 26. He is ever merciful and lendeth— and then there, as here, after all his profuſion, his ſeed is bleſſed. But this muſt be taken with one caution, that this of almes-giving is but a part of the righteouſneſs mere meant, not the whole of it; the word, as it oft ſignifies the almes-giver, ſo oft ſignifying other parts of our duty to God, and Man, and our ſelves, and all of them comprehended under it. And ſo the full importance of it here muſt be, he that to the other parts of a pious and good life, is obſerved to ſuperadd (ſee v. 27.) a ſpecial degree of mercifulneſs and communicativeneſs to them that want, though of all other virtues that be moſt probable to diminiſh the poſſeſſions, yet it is the Pſalmiſts obſervation, that he never ſaw any man impoveriſhed by the moſt liberal practice of it, but, on the contrary, that his ſeed is bleſſed, his poſterity is the more proſperous and flouriſhing by it.
V. 28. foreignFor ever] In this place there is a concurrence of two things, which caſt ſome ſuſpicion on the Hebrew text, which now we have, as if it were ſome way altered from what the original copies read. For 1. this being an Alphabetical Pſalm, as it is acknowledged, it is yet manifeſt, that the letter foreign is omitted: 2. the LXXII. in this place put in two words, which are not found in our Hebrew; ſome copies read them foreign, the blameleſs ſhall be avenged, and ſo the Arabick, others, foreign, but the wicked ſhall be perſecuted, and ſo the Latine, injuſti punientur, the unjuſt ſhall be puniſht. And then 'tis the conjecture of ſome, that foreign being the Hebrew word for unjuſt, began that verſe, and then there is the foreign that was wanting. But then 1. it is certain, that neither the Chaldee nor Syriack acknowledge any ſuch inſertion, but follow our Hebrew herein exactly: 2. that far leſs change will afford us the foreign which we want, to complete the alphabetical order of the verſes; viz. by reading foreign for ever are they kept, without the prepoſition ל, (which elſewhere is omitted) and then beginning the diviſion with that foreign, which is in foreign. And this is the moſt probable account to be given of this difficulty
foreignV. 35. Great power] From foreign, timuit, is the noun foreign formidable, terrible: The Interpreters generally render it by way of Paraphraſe; the Chaldee foreign, ſtrong, powerful; the Syriack, boaſting; the LXXII. foreign, exalted above meaſure, and ſo the Latine and Arabick. But in that which follows, they uſe greater liberty. The Hebrew hath foreign ſpreading himſelf as an indigena flouriſhing: for ſo foreign,foreign from foreign effudit, ſignifies in Hithpael, to dilate and ſpread it ſelf; foreign,foreign from foreign, ortus fuit, is indigena, born or ſprung up in that place where he continues, and is here generally thought to be limitted by the adjunct foreign flouriſhing, to the notation of a tree, foreign ▪ a tree ſprung up in the place, ſaith the Chaldee, any green root, or flouriſhing plant, ſaith Abu Walid, and the Jewiſh Arab, that ſprings in a moiſt fruitful place. And this, I ſuppoſe, becauſe trees, &c. that grow where they firſt ſprang up, without removing to any other place, do thrive and proſper faſteſt. And accordingly foreign,foreign from foreign to be green, ſignifies it well provided with leaves, and ſo with verdure. And that perhaps is the reaſon, why ſome late Interpreters have rendered it a bay tree, becauſe that, with ſome others, is all the year long green. But the truth is, after all this, the rendering it a tree, hath no certain foundation. foreign ſignifies a free-born perſon, or citizen, as that is oppoſed to a ſtranger, Lev. 23.42. every foreign in Iſrael, i. e. Iſraelite born, foreign ſaith the Chaldee, Indigena in Iſrael. So Lev. 24.16. foreign as well the ſtranger as he that is born in the land, &c. 19.34. foreign the ſtranger ſhall be as one born among you; foreign, a native, ſay the LXXII. and the word is never pretended to be uſed in Scripture, elſewhere, for any but a man, a native Iſraelite. That it ſhould ſignifie a tree here, Interpreters have been induced to reſolve, from the Epithet foreign adjoyned to it. But ſure that is of no force, being elſewhere applied to Nebuchadnezzar the King, Dan. 4.4. I Nebuchadnezzar was at reſt in my houſe, foreign and flouriſhing in my palace. As for foreign ſpreading, which is alſo appliable to a tree, neither is that of any force, in the Targums judgment, which renders it by no more then foreign ſtrong. As for foreign (following in the next verſe) that is rather a prejudice to the notion of a tree, for a tree doth not uſe to paſs by. And indeed, when the moſt flouriſhing tree dyes, it yet remains in the earth, and cannot be ſaid to paſs away, &c. untill it be cut down, and carried away root and all. And in brief, they that reſolve foreign here to be a tree, pretend not to know or determine what tree it is. It may therefore be competently probable, that it ſignifies here, as in all other places, a native Iſraelite: for ſuch had many advantages, above a ſtranger, to ſecure his own being, and that of his poſterity. For his eſtate could never be ſold out-right; and as long as he had any brother or kin alive, he could never be without hope of iſſue, his next of kin was to marry his wife, and raiſe up ſeed to him that died without any. Whereas the ſtranger on the other ſide had no ſuch priviledge, but was ſubject to uſury, and all exactions. In theſe reſpects it is very reaſonable thus to interpret David here, that being to expreſs the ſudden and miraculous decay of an ungodly perſon, that was moſt unlikely for ſuch a fate, he ſhould inſtance in a native Iſraelite, which was provided for, and ſecured by ſuch priviledges, and moreover was 1. foreign ſpreading, had many children, and branches of kindred, a numerous family, or, as the Targum renders it, foreign ſtrong, and ſo vital; 2. foreign very freſh and flouriſhing; and notwithſtanding all theſe advantages of ſtability, paſt by as a ſhadow, and left no memorial, or footſtep behind him of his being. For all this the LXXII. hath foreign, exalted as the Cedars of Libanus; and ſo the Latine, Arabick, and Aethiopick. This ‖Schindl. Pentagl. p. 503. Dlearned men ſuppoſe to be by their reading foreign cedar, for foreign indigena, and †See Grotius.foreign Lebanon, for foreign green. But I rather believe, that according to their w…nt, they chooſe thus to paraphraſe the darker expreſſion; and the rather, becauſe of this affinity of the words, which is frequently obſerved to have had force with them. And ſo the Syriack, that follows not them, doth yet uſe this other paraphraſe, extol themſelves as the trees of the wood; without queſtion reading as we now-read, but taking this liberty of expreſſing the ſenſe by other not very diſtant words.
V. 36. Paſſed] The LXXII. here read in the firſt perſon, I paſſed by, foreignwhere the Hebrew hath foreign he paſſed by: and the Syriack, as well as Latine and Arabick, follow the LXXII. But the Chaldee adhere to the Hebrew, foreign and he paſſed, or failed from the age or world, (according to the uſual notion of foreign in Arabick,) and loe he was not—
V. 37. Mark] This v. 37. is ſomewhat ambiguous in the Original, and ſo is very diſtantly rendred by the antient Interpreters, from that which our Engliſh and late Interpreters give it. By the Chaldee, Keep Integrity, and reſpect uprightneſs, or ſtraightneſs, for the end of a man is peace. Where 'tis evident, that foreign and foreign,foreign which are, as we render them, concretes, the perfect man and the upright, are by them rendred in the abſtracts, foreign and foreign integrity and uprightneſs. And ſo the LXXII. (and Aethiopick) foreign, innocence and rectitude; and the Syriack, perfection, or integrity, and rectitude; the Latine, ſimplicity and equity; the Arabick, manſuetude and rectitude. And ſo in like manner for foreign and foreign obſerve and ſee, foreignthey read, keep and ſee to, foreign in the Chaldee, keep and reſpect; foreign, in the LXXII. cuſtodi & vide, in the Latine, &c. and the Hebrew words indifferently bear theſe. Again, for foreign the laſt part of or to that man is peace, foreignwhich the Chaldee alſo retein, the LXXII. read foreign, there is a remnant to the peaceable man; and ſo the Latine and the Aethiopick: but the Syriack, with ſome change, there is a good end to men of peace; and the Arabick, there ſhall be an end to the peaceable. Here 'tis alſo clear, that the LXXII. from foreign after, foreigntake foreign for a remainder; and ſo again, v. 38. and ſo Pſal. 109.113. foreign they render foreign, his children: and then foreign will well bear, the man of peace. foreignAnd ſo ſtill there is nothing ſtrange in that rendring; though that which our Engliſh hath given be moſt literal, and regular to the Hebrew, and the context, the whole Pſalm being made up of obſervations of this kind, how in the end wicked men come to ruine, and good men to proſperity.
V. 38. Together] From foreign to unite, and foreign one, foreignis foreign, ſometimes rendred together, ſometimes, at once; and that when applied to deſtruction, &c. denotes utter deſtruction; becauſe he that is deſtroyed at once, is ſo deſtroyed, as that there is nothing behind ▪ nothing wanting, to final and total deſtruction. The LXXII. render it foreign, at once. Thus Pſal. 19.9. when Gods judgements are ſaid to be righteous, foreign (foreign, at once, ſay the LXXII.) the meaning is, they are ſo righteous, as nothing can be added thereto.