Works Volume 4, Book 2 · Psalm 68
The Sixty Eighth Pſalm.
TO the chief Muſitian, A Pſalm or Song of David.
Paraphrase. The ſixty eighth Pſalm, beginning in the ſame manner as Moſes's ſong at the ſetting forward of the Ark did, Num. 10.35. was compoſed by David afterward (as appears by the mention of the Temple, i. e. the Ark and Sanctuary at Jeruſalem. v. 29.) in commemoration of the great deliverances afforded to the Iſraelites, and judgments inflicted on their enemies, (eſpecially in that of their coming up out of Egypt) and myſtically conteining and predicting the reſurrection of Chriſt, and the exaltation of the Chriſtian Church conſequent thereto. It ſeems to have been formed by David on the like occaſion as Moſes's was, at the bringing up of the …rk, 2 Sam. 6.12. and was committed to the Praefect of his Muſick, to be ſung with all Muſical inſtruments of joy, 2 Sam. 6.15.
1. ‖or, God ſhall— foreignLet God ariſe, let his enemies be ſcattered; let them alſo that hate him flee before him.
Paraphrase. 1. The Ark is a token of the ſpecial preſence of Almighty God, who when he is pleaſed to interpoſe, ſubdues all before him, no enemy of his or of his people can ſtand or proſper. And ſo when Chriſt, myſtically typified by the Ark of God, comes into the world, it is the great God of heaven and earth that exhibites himſelf in our mortal fleſh, and being crucified by the Jews, he ſhall by his own almighty power be raiſed again, and aſcend to heaven, and then ſubdue or deſtroy, convert by the preaching of the Goſpel, or utterly exterminate, the people and whole nation of the Jews his crucifiers.
2. As ſmoak is driven away, ſo †ſhalt the…drive them away: as wax melteth before the fire, ſo *ſhalllet the wicked periſh at the preſence of God.
Paraphrase. 2. As ſoon as God appears, they vaniſh and are routed immediately: ſmoak doth not turn into air, wax doth not melt at the heat of the fire more ſpeedily. And as certainly and ſuddainly ſhall the either melting or vaniſhing, converſion or deſtruction of the Jews follow the reſurrection and aſcenſion of Chriſt. As ſoon as he is aſcended, the apoſtles ſhall ſet on preaching, and begin firſt at Jeruſalem and Judaea; and by that time they have gone through all the cities of Judaea, and converted all that are perſwaſible, Chriſt ſhall come in judgment on the obdurate, Mat. 10.23. the Roman Eagles or armies, Mat. 24.28. (with the Enſign of the Eagle) in that very generation, v. 34. wherein Chriſt aſcended, ſhall beſiege and take J…ruſalem, deſtroy the Temple, and take away both their place and nation. And though this were ſome years (about forty) before it was finiſhed, yet with God, with whom a thouſand years are but as one day, 2 Pet 3.8. theſe forty years are but proportionable to a moment, and ſo to that ſpace which is required to the vaniſhing of ſmoak, or melting of wax before the fire: (and ſo the Lord is not ſlack concerning his promiſe, v. 9. this praediction of the greateſt ſwiftneſs of deſtroying his enemies, hath its due completion.)
3. But ‖the righteous ſhalllet the righteous be glad, let them rejoyce before God; yea let them exceedingly rejoyce.
Paraphrase. 3. And this ſhall be matter of the higheſt ſuperlative joy to all pious men, who have anſwers to their prayers from the preſence of God in the Ark; but moſt eminently to all faithful obedient ſervants of Chriſt, who ſhall in a notable manner be delivered out of that common calamity, wherein the unbelieving Jews ſhall be involved, and (by the power of Chriſts Spirit in their hearts, chearfully received and made uſe of) be aſcertain'd of their portion in eternal heaven.
4. Sing unto God, ſing praiſes to his name; extoll him that rideth upon the †higheſt heavenheavens *or, his Name is Jehovah.by his name Jah, and rejoyce before him.
Paraphrase. 4. He that thus preſentiates himſelf in the Ark, as alſo the Meſſias, that ſhall be born, and riſe again in our fleſh, is no other than the ſupreme omnipotent God of heaven and earth, creator, firſt mover, and ruler of the uppermoſt heaven and all under it: let all the world worſhip, and acknowledge and magnifie him as ſuch, and take pleaſure in performing obedience to him.
5. A Father of the fartherleſs and a Judge of the widows is God in his holy habitation.
Paraphrase. 5. Though he inhabites the higheſt heaven, yet is he pleaſed here below to exhibite himſelf in the Ark firſt, and after in our humane fleſh, to relieve and patronize all that are in diſtreſs, to heal the broken in heart, thoſe that are oppreſt with the burthen of their ſins, and ſo ſupply all other (even ſecular) wants to all that by humble devout prayer and reliance on him are qualified for it.
6. God ‖maketh the deſtitute dwell at home.ſetteth the ſolitary in families, he bringeth out thoſe which are bound with chains: but the rebellious dwell in a dry land.
Paraphrase. 6. He is made up all of pity and compaſſion to all that are in want and diſtreſs, that ſerve and wait on him; *ſo the Chald.brought the Iſraelites out of Egypt, their ſtate of hard ſlavery, and puniſhed their oppreſſors very heavily, and ſo conſtantly ſupplies all his ſervants wants. And this in an eminent manner ſhall be the work of the Meſſias by his miracles, going about, doing good, and healing diſeaſes; but eſpecially by his death, working ſpiritual redemption (the moſt ſoveraign mercy) for our ſouls, whilſt the impenitent infidels, that reſiſt and fruſtrate all his methods of grace and merey, are finally forſaken by him.
7. O God, when thou wenteſt forth before thy people, when thou didſt march through the wilderneſs. Selah.
8. The earth ſhook, the heavens alſo dropt at the preſence of God, †this is Sinai before the preſence—even Sinai it ſelf was moved at the preſence of God, the God of Iſrael.
Paraphrase. 7, 8. God at his bringing his people, with an high hand, out of Egypt into Canaan, conducted them through the wilderneſs in a pillar of cloud and fire, to denote his ſpecial providence over them, and bringing them to Mount Sinai, delivered them his Law in a moſt ſolemn dreadful manner, the earth trembling, Exod. 19.18. and the air ſending out thunder and lightning, and a thick cloud of tempeſtuous rain, v. 16. as a token of his preſence there, and an eſſay of the terrible account that ſhould be exacted on thoſe that obeyed not this Law. And in the like dreadful manner ſhall Chriſt, after his aſcending to heaven, come to viſit his crucifiers, and avenge all impenitent unbelievers.
9. Thou, O God, didſt ſend a plentifull rain, whereby thou didſt confirm thine inheritance when it was weary.
Paraphrase. 9. When they were in great diſtreſs in the wilderneſs for want of food, God made abundant proviſion f…r their refreſhment and ſuſtenance, by ſending them, together with the thunder, plentiful rerefreſhing ſhowres, by raining down quails and Manna from heaven; and above all, the divine irrigation of the Law was thence diſtill'd. And ſo ſhall the Meſſias make his ſpiritual ſupplies in great abundance to the comfort of all humble penitent hearts, that are ſenſible of their wants, and that ardently deſire and pray to him for the ſupply of them.
10. Thy ‖living creatures have inhabited.congregation hath dwelt therein; for thou, O God, haſt prepared of thy goodneſs for the poor.
Paraphrase. 10. And ſo the wilderneſs became an habitable place, or conſtantly Gods holy Angels went along with them, to defend and conduct, and provide for them: Inſtances of Gods gracious and ſpecial providence, and protection over all thoſe that ſtand in need of him, and faithfully ſerve, and humbly wait on him. And parall…l to theſe, Chriſt, at his departure from the world, ſhall leave his Apoſtles and their ſucceſſors, called Angels of the Churches, Rev. 2. and 3. to provide for the ſpiritual wants of all his faithful diſciples, all docible Chriſtians.
11. The Lord gave the word; great was the company of†women that proclaimed it, or, to the women that publiſhed the victories of the great army. thoſe that publiſhed it.
Paraphrase. 11. And continually from time to time God gave us victories over the nations, abundant matter of praiſe and triumph, which the train of ſinging women, muſtering themſelves up in another army (according to their wont) ſet forth in their triumphant hymns. (A type of the victories over death and hell by the reſurrection of the Meſſias, which the women in like manner, Mary Magdalen, &c. ſhould firſt publiſh to the Diſciples, and they preach to the whole world.)
12. Kings of armies did fly apace, and ſhe that tarried at home divided the ſpoil.
Paraphrase. 12. To this or the like purpoſe, that all the Canaanitiſh Kings with their forces, that oppoſed or ſtood out againſt them, were utterly routed and put to flight, Joſh. 10. and the weakeſt Iſraelites, they that could not enter the battel were yet partakers of the ſpoils of their wealth. (And ſo in like manner that by the reſurrection of Chriſt the powers of hell ſhould be diſcomfited, and the humble meck peaceable Chriſtian reap the fruit of it.)
13. *or ſhall ye lie among the brickbats, or rubbiſh ye wings—Though ye have lyen among the pots, yet ſhall ye be as the wings of a dove covered with ſilver, and her feathers with ‖yellowneſs of—yellow gold.
Paraphrase. 13. And the Iſraelites that were oppreſt, and long lay in a ſad and black deſtitute deſpiſed condition, were now at length advanced to all proſperity, ſplendor and glory: (as was remarkable at their coming out from the kilns of Egypt, with the Jewels and wealth of the Egyptians, and afterward more illuſtriouſly at their injoying of Canaan.) And ſo under Chriſts kingdom the heatheniſh Idolaters, that were brought to the baſeſt and moſt deſpicable condition of any creatures, worſhipping wood and ſtone, &c. and given up to the vileſt luſts, and a reprobate mind, Rom. 1. ſhould from that deteſtable condition be advanced to the ſervice of Chriſt, and practice of all Chriſtian virtues, charity, meekneſs, &c. the greateſt inward beauties in the world.
14. ‖O God by ſcattering Kings on it, thou wert white as ſnow on Salmon.When the Almighty ſcattered Kings in it, it was white as ſnow in Salmon.
15. †the hill of Baſhan became the hill of God, the high hill, the hill of Baſhan.The hill of God is as the hill of Baſhan, an high hill, as the hill of Baſhan.
Paraphrase. 14, 15. When God deſtroyed and diſſipated the Kings of the ſeven nations before them, (for though it was by their arms, yet was their ſtrength ſo ſmall in proportion to the giantly inhabitants, that the victory was wholly to be attributed to God) his providence was illuſtriouſly viſible in it; and the people were by this means ſoon poſſeſſed of the land, on this and on the other ſide of Jordan, a moſt fruitful and profitable poſſeſſion (cauſed by the melting of the ſnow that lay on the tops of the hills, and exceedingly inrich'd all the plains that lay below them) and there dwelt, remarkable and illuſtrious in the eyes of all their neighbours. And ſo upon Chriſts riſing from the dead, and thereby conquering death and hell, and ſoon after, upon his victorious conqueſt over his enemies, the Jews his crucifiers, which would not ſuffer him to reign over them, the Church of Chriſt typified by the people of Iſrael, ſhould be poſſeſt of a proſperous and flouriſhng condition in Judaea, and even in the heathen world; though for a while it ſhould ſometimes meet with perſecution from the heathen Emperors, yet at length Chriſtianity ſhould be victorious, and ſubdue the greateſt oppoſers to the faith.
16. Why *do ye exalt your ſelves.leap ye, ye high hills? This is the hill which God deſireth to dwell in: yea, the Lord will dwell in it for ever.
Paraphrase. 16. Yet was not God pleaſed ſo far to favour either of theſe high hills, as to chuſe them for the place of his habitation; but hath now brought the Ark of the Covenant, and placed it on Mount Sion, not the higheſt hill in thoſe parts, but one of an humble and moderate ſize, preferring this before all other for the place of his ſpecial reſidence; and this ſo, as never to remove from thence (as formerly he hath done) to any other ſtation, as long as the Jewiſh ſtate laſted. (And ſo proportionably ſhall Chriſt erect his Church in the hearts of the meek and lowly, Mat. 5.3. whereas the proud and lofty, as they will oppoſe and ſtand out againſt him, ſo ſhall they be utterly rejected by him.)
17. The ‖Chariot.chariots of God †is two myriads, thouſands multiplyed or iterated, The Lord is among them, Sinai is in the Sanctuary.are twenty thouſand, even thouſands of Angels: the Lord is among them, as in Sinai, in the holy place.
Paraphrase. 17. There therefore the hoſts of Angels, infinite numbers of them, took up their ſtation, and ſo ſignified this to be the place of the ſpecial preſence of God, that Lord of hoſts that appeared ſo terribly in mount Sinai, who is ſaid to reſide where theſe his courtiers of heaven, his guards of attendants, are viſible. (But much more illuſtriouſly ſhall Chriſt be preſent in his Church by the miniſtry of many thouſands of Angels, after his reſurrection, being that very God that once appeared by his Angels in Mount Sinai, and hath all the hoſts of them continually miniſtring to him.)
18. Thou haſt aſcended on high, thou haſt *carried away captives foreignled captivity captive, thou haſt ‖taken foreignreceived gifts for men; †and even the rebel: foreignyea for the rebellious alſo, that the Lord God might dwell among them.
Paraphrase. 18. The God of heaven hath pleaſed to reveal himſelf in great Majeſty, to return victoriouſly to his throne in heaven, being, as a triumphant conqueror, attended by many captives, inabling his people the Iſraelites by the conduct of David to overcome the heathens, and ſubject ſome of them to this Law of God, to bring them in proſelytes to their religion, and thoſe particularly which long held out againſt it, the Gibeonites, and the like; and by this means (as conquerors are wont to ſcatter largeſſes, donatives, ſo he) †foreign Chald. foreign Syr. and haſt givenhath diſtributed among theſe (the ſpectators of his power among his people) the greateſt bleſſings, the richeſt donatives imaginable, the dignity of worſhipping and praying to him in his Sanctuary, (as afterwards in the Temple) whereby God vouchſafeth now to be preſent among thoſe, to hear and anſwer their prayers, that were before ſtrangers to him. (And thus Chriſt having by his reſurrection overcome death, hell and ſin (and alſo, ſoon after, ſignally deſtroyed his crucifiers) ſhall ſend his Apoſtles and Evangeliſts to preach his Goſpel to the whole heathen world, induing them with gifts of tongues and miracles, &c. to qualifie them for their office, and by them bring many Diſciples to the faith, particularly a remnant of the unbelieving Jews, who ſeeing the Idolatrous Gentiles come in, were ſtirred up with emulation, and ſo timely prevented their ruine, and lived members of the Church of Chriſt, to which he promiſed his preſence; ſee Eph. 4.8.
19. Bleſſed be the Lord, who daily *heapeth load upon us, foreignloadeth us with benefits, even the God of our ſalvation. Selah.
Paraphrase. 19. Thus doth God our great deliverer from time to time continually oblige us with a great weight of mercies afforded us: Bleſſed be his Name for it.
20. He that is our God is the God of ſalvation; and unto God the Lord belong the ‖goings forth, or paſſages to death.iſſues from death.
Paraphrase. 20. 'Tis not in the power of any other, but of this God whom we worſhip, to work the leaſt deliverance for any; His priviledge it is to reſcue out of the greateſt dangers, and to him we owe all our eſcapes. From him alſo have all the ſignal judgements proceeded, under which our enemies have fallen, the Egyptians, and the inhabitants of the ſeven nations.
21. †even, ſee note l.But God ſhall wound the head of his enemies, and the *crown of hair foreignhairy ſcalp of ſuch an one as goeth on ſtill in his treſpaſſes.
Paraphrase. 21. And indeed for all thoſe that will not be wrought on, and brought home to him, by all his wiſe and gracious methods, but ſtill reſiſt and ſtand out impenitently in their ſins, 'tis in all reaſon to be expected from his juſtice, that he ſhall pour out his vengeance upon theſe ſtout preſumptuous ſinners heads, and deſtroy them utterly. And thus ſhall it befall thoſe that hold out againſt the Meſſias, when the Apoſtles, after his reſurrection, ſhall, with the conviction which that brought, and the miraculous power ſhed on them by the holy Ghoſt, preach the Goſpel to his crucifiers, and call them to repentance; for then, upon their perſiſting in their obſtinacy, their utter deſtruction is to be look't for.
22. The Lord ſaid, I will bring again from Baſhan, I will bring my people again from the depths of the ſea.
Paraphrase. 22. The Lord hath promiſed now to repeat among us all his glorious acts, to do as great things, command as ſignal deliverances and victories for Jeruſalem, as were wrought in Batanea or the Red-ſea. (And all this but an eſſay of the deliverance of the Meſſias from the very power of the grave, conſequent to which is our reſurrection, as alſo of the ſpiritual deliverance wrought for Chriſtians from the power of ſin and ſatan.)
23. That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the ſame.
Paraphrase. 23. The blood of thy enemies, ſhed in ſuch abundance, that thy dogs ſhall lap and drink it, ſhall be the ſea in which thou ſhalt paſs, and that red without a figure. (And proportionably ſhall be the deſtructions on the enemies of Chriſt and Chriſtians, in the age of the Meſſias.)
24. They have ſeen thy goings, O God, even the goings of my God, my King, in the ſanctuary.
Paraphrase. 24. After the coming out from Egypt, and delivery of the Law, by the miniſtry of whole hoſts of Angels, the Ark and the Tabernacle being built, conſtantly marched before them in all their journeyings, with a proceſſion of like ſolemnity, though performed by meaner perſons, an hoſt, though not of heavenly officers, and ſo conducted them, to the place of their promiſed reſt, Numb. 10.35. and with it God himſelf went, as a King before them, to rule and guide and protect them. (And ſo ſhall Chriſt by his grace, by his word and his ſacraments, when he is in heaven.)
25. The ſingers went before, and the players on inſtruments followed after: amongſt them were the damſels playing with timbrels.
Paraphrase. 25. And the going up of the Ark was very ſolemn, with voices and inſtruments of Muſick, both which were committed to the Levites care; and the pious women accompanied and bare their part in the quire. (And ſo when Chriſt is gone up to heaven, the Apoſtles ſhall celebrate and promulgate it to all the world, and Mary Magdalen and other women, witneſſes thereof, ſhall affectionately joyn with them indivulging it.)
26. Bleſs ye God in the congregation, even the Lord ‖ye of the fountain foreignfrom the fountain of Iſrael.
Paraphrase. 26. And all the people of Iſrael, all that are come forth from out of the waters of Judah, Iſai. 48.1. excited and called upon the other to magnifie the Name of the Lord, (As all Chriſtians ſhall be obliged ſolemnly to magnifie the Name of the Meſſias, and to that end frequently to aſſemble together.)
27. There †wasis little Benjamin *their ruler.with their rulers, the princes of Judah ‖their governors.and their counſel, the princes of Zabulon, and the princes of Naphtali.
Paraphrase. 27. Particularly the two royal tribes; 1. that of Benjamin, from which the firſt King ſprang; …. that of Judah, from which the ſecond; and the two learned tribes, Zabulon and Naphtali. (And we may note that the Kingdom of the Meſſiah ſhould at length be ſubmitted to, by all the Potentates and learned men in the world.)
28. Thy God hath ‖eſtabliſhed foreigncommanded thy ſtrength: ſtrengthen, O God, that which thou haſt wrought for us.
Paraphrase. 28. Thus is it meerly the work of Gods preſence, (noted by the Ark) aſſiſtance, and providence, that we have thus been enabled to ſubdue our enemies, and get poſſeſſion of this good land, (and ſo the grace of Chriſt, by which ſin and Satan ſhall be weakned and ſubdued.) Lord, do thou continue this thy power and goodneſs, and go through with, and confirm this work of mercy which thou haſt begun, and thus far advanced in us.
29. Becauſe of thy temple at Jeruſalem ſhall Kings bring preſents unto thee.
Paraphrase. 29. And then, as thy donatives have been imparted to the very heathen enemies of God, v. 18. ſo by way of return, ſhall the heathen nations and princes come in to the acknowledgement and worſhip of thee, and bring ſacrifice and oblations to thy Temple, the Queen of Shebah perſonally, the Aſiatick Princes and Roman Emperors by their offerings. (And in like manner the heathen world and the greateſt Princes thereof ſhall imbrace and accept the faith of Chriſt.)
30. Rebuke the company of †lancers, or, archers,ſpear-men, the multitude of the bulls, with the calves of the people, *that tread upon pieces of ſilver.till every one ſubmit himſelf with pieces of ſilver: ſcatter thou the people that delight in war.
Paraphrase. 30. And thoſe that hold out, and truſt in their military ſtrength, tyrannizing, and oppreſſing, and ſubduing all their neighbour nations, and out of an inſatiate deſire of wealth, have they never ſo much, will have more and uſe all violence and war to that purpoſe, Jam. 4.2. theſe wilt thou ſeverely puniſh and deſtroy. (And ſo ſhall Chriſt the greatneſs of heathen Rome, which having attained to the Empire of the world, and to the greateſt wealth imaginable, ſhall be ſubdued and deſtroyed by the Goths, &c. and ſo the Empire ſubjected to Chriſtianity, in Conſtantine's time; ſee Rev. 17. and 18.)
31. ‖or, Embaſſadors foreign, LXXII.Princes ſhall come out of Aegypt: Aethiopia ſhall ſoon ſtretch out her hands unto God.
Paraphrase. 31. And by this means ſhall many other heathen nations, Egyptians and Ethiopians, &c. be induced to come in as Proſelytes, and imbrace the law of God, and offer up their prayers in his Temple. (And ſo when heathen Rome is ſubdued to the faith of Chriſt, the other nations that depend on that Empire ſhall receive it alſo.)
32. Sing unto God, ye kingdoms of the earth, O ſing praiſes unto the Lord. Selah.
Paraphrase. 32. And Jeruſalem ſhall be an houſe of prayer to all nations; and this ſhall be juſt matter of the moſt ſolemn triumphant joy to all the people in the world; all due, and to be acknowledged to the God of heaven.
33. To him that rideth upon the heaven of heavens †of old, foreignwhich were of old: loe, he doth ſend out his voice, and that a mighty voice.
Paraphrase. 33. To that God that deſcended and ſpake to Moſes of old out of the cloud, on Mount Sinai, with ſuch thunder as made them all to tremble, (ſee note on Pſal. 148. a.) and will more clearly reveal his will in the fulneſs of time, by the voice of his own Son incarnate, and by the preaching of the Apoſtles to all the world.
34. Aſcribe ye ſtrength unto God: his excellency is over Iſrael, and his ſtrength is in the clouds.
Paraphrase. 34. O let us all praiſe the Lord for all the glorious acts of his power toward us, who though he rule in heaven over all the world, yet hath moſt illuſtriouſly exhibited himſelf to the people of the Jews, (ſee Deut. 33.26.) and will in like manner to the ſpiritual ſeed of Abraham, the Chriſtian Church.
35. O God, thou art terrible out of thy holy places: the God of Iſrael is he that giveth ſtrength and power unto his people. Bleſſed be God.
Paraphrase. 35. O the dreadful preſence of God in his ſanctuary, where by his myriads of Angels he exhibites himſelf to his ſervants! From him is all our ſufficiency to defend our ſelves, to ſubdue others, (an eſſay of the power of his grace without which we can do nothing that is good, and by which we are inabled to do all that he requires, in ſuch a degree as he will be ſure to accept.) His glorious Name be for ever praiſed and bleſſed for it.
Annotations on Pſal. LXVIII.
foreignV. 4. Rideth upon the heavens] From foreign is foreign, ordinarily uſed for the evening, and from that notion of it, foreign is here by the LXXII. rendred foreign, and by the Latine ſuper occaſum, upon the going down of the Sun; and accordingly foreign, which the Chaldee duly render foreign praiſe ye, from foreign exaltavit, foreignthey render foreign, make way, from another notion of foreign for caſting up a cauſeway. But the foeminine foreign is frequently taken for a plain, and ſo for the deſert, and accordingly the Jewiſh Arab rendreth it here, that dwelleth in abſent or remote or ſecret places. But foreign, in the plural, is acknowledged by the Hebrews to ſignifie the heavens, and ſo in Arabick foreign heaven, and peculiarly the ſeventh heaven. This Abu Walid ſaith belongs to the heavens by reaſon of their height or ſuper-eminency, which ſignification he affirms foreign to have: And then there is no need of thoſe other deſcants, which from the notion of a deſert apply it to the uppermoſt heavens, either as being plain and void of ſtars, and ſo a kind of ſuperior deſert, without any thing in it, or (as the learned Grotius piouſly conjectures, from 1 Tim. 6.16.) becauſe as a deſert it is foreign, not approach't or approachable by any. The Chaldee here explains it, foreign upon the ſeat of his glory in Araboth, which the Latine there render coelo nono, the ninth heaven. His riding on this, as in a chariot, or horſe (ſo foreign ſignifies, and from thence foreign a chariot) may ſignifie either to ſet it a moving, or elſe in a ſecond notion of foreign for dominari, gubernare, to rule or govern it. In both ſenſes it properly belongs to God, to move the primum mobile, and ſo to be the author of all motion under it, and to rule and manage it alſo, and ſo all the world with it. What here follows, foreign,foreign may promptly and literally be rendred by Jah, i. e. Jehovah, his name, joyning it with foreign precedent, thus, exalt by his name Jehovah him that rideth— But all the Antient Interpreters render it by it ſelf, Jah is his name, taking כ (as oft it is) for an expletive, unſignificant. foreign Jah is his name, ſay the Chaldee; foreign, the Lord is his name, the LXXII. and ſo the Syriack and Latine, &c.
foreignV. 6. Solitary] foreign unicus, and ſolitarius, ſignifies alſo deſertus deſtitute, in the ſame ſenſe as foreign, 1 Tim. 5.5. ſhe that is quite alone, is the periphraſis of the foreign, a widow indeed, one that hath neither husband nor children to ſupply her, (and ſo, as it is there, muſt be maintained by the Church.) Now one that is thus deſtitute of all means of ſubſiſting, is forced to ſeek abroad for relief, unleſs ſome merciful-minded perſon take ſome care of him; and he that doth ſo,foreign is fitly ſtyled foreign one that makes him dwell at home, relieves him that he need not ſeek abroad: and this therefore is a fit title of Gods in this place, joyned with father of the fatherleſs, preceding, and bringing out the priſoners, or thoſe that are bound in chains; and therefore this ſure is the meaning of the phraſe.
foreignV. 8. Sinai] What foreign belongs to, or how 'tis to be rendred, is matter of ſome queſtion. The Chaldee read it foreign juſt anſwerably to the Hebrew, and ſo define nothing in it; but the LXXII. (as after them the Latine) joyn it with foreign God, foregoing, foreign, from the preſence of the God of Sinai, ſuppoſing God from his ſpecial exhibition of himſelf, in giving the Law on Mount Sinai, to be ſtiled the God of Sinai, as from his ſpecial preſence and favour to the people of the Jews, he is ſtiled the God of Iſrael. But it may alſo be ſet by it ſelf, foreign this is Sinai, to denote deictically, where that ſhaking of the earth and tempeſtuous rain was heard, viz. in Sinai. And this the Chaldee and the Syriack will bear. Or laſtly, by underſtanding the prepoſition foreign in, or the like, it may be rendred, at the preſence of God in that Sinai. Each of theſe is very obvious, but ſpecially the ſecond, and fit to be preferred before the Engliſh, which make a far greater ellipſis.
V. 10. foreignThy Congregation] From the word foreign vixit, is foreign vivus, and ſo foreign Pſal. 50.10. the living creature of the wood, and ſo Pſal. 104.11. Pſal. 79.2. And thus it may ſignifie here, foreign thy living creatures; ſo the LXXII. foreign, thy living creatures, and the Latine, Animalia tua, and ſo the Syriack, foreign and thy living creatures. That deſolate place, where only wild beaſts before could live, was now by thoſe ſhowers of Manna, v. 9. enabled to ſuſtain a multitude of other tamer living creatures, even of men and all their flocks and herds. By this ſtyle in prophetick writings the Angels are ſignified; ſee Rev. 4.6. where the foreign, four living creatures full of eyes are certainly four Angels, and ſo the Chaldee here, having firſt ſet down from the Hebrew foreign thou haſt placed thy living creatures there, they add foreign thou haſt prepared thine hoſts of Angels. And ſo poſſibly it may ſignifie here, thine Angels have reſided therein, i. e. among the people, as an exhibition of Gods ſpecial preſence among them, who is ſaid to be preſent where his Angels appear, as oft they did among that people, at the giving the Law, in conducting them as by a cloud, and in the ſupplying of their wants on ſpecial occaſions.
V. 11. foreignThoſe that publiſhed it] foreign from foreign to bring good news, is certainly in the foeminine gender, and ſo muſt belong to the women who were wont to celebrate victories, or any kind of good news, with ſinging and Muſick. Thus, after the coming of Iſrael out of Egypt, Exod. 15.20, 21. Miriam the Propheteſs the ſiſter of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam anſwered them, ſing ye to the Lord, for he hath triumphed gloriouſly, the horſe and his rider hath he thrown into the ſea. This therefore in all reaſon muſt be the literal notation of the verſe, and accordingly Gods giving the word is his affording thoſe victories, that matter of triumph and foreign to the Iſraelites (and not, as the Chaldee ſurmiſes, the publiſhing the Law by Moſes and Aaron) but hath a farther completion in the reſurrection of Chriſt. All the difficulty is, whether foreign be in the notion of the dative or the genitive caſe. If in the genitive caſe, then foreign muſt be rendred company, foreigngreat was the company of the women that thus ſang; as indeed all the women, all the female quire or congregation ſolemnly came out, and joyned in theſe ſongs of victory, and foreign an hoſt is oft taken for the congregation or aſſembly in the ſervice of God. But it may alſo be in the dative, and then the whole verſe runs thus, God gave the word to the female nuntios of the great army, the men of Iſrael being the great army, and the women the ſingers of their victories: and thus the learned Caſtellio underſtands it, Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis, The Lord ſhall afford matter (of triumphant ſong) to the women the nuntios of the great army. And thus the LXXII. may be underſtood, foreign (I ſuppoſe it ſhould be foreign) foreign, the Lord God ſhall give the word or matter to the women that Evangelize to or for the great army, i. e. which ſupply the office of praecones thereto, in proclaming their victories; though 'tis certain the Latine, that render it virtute multa, by much virtue, did not thus underſtand it.
V. 12. Fly apace] This v. 12. is moſt unhappily transformed both by the LXXII. and vulgar Latine, ſo that 'tis not poſſible to make any tolerable ſenſe of it. foreign. Rex virtutum dilecti dilecti, & ſpeciei domus dividere ſpolia. The occaſions of their miſrendring are diſcernible.foreign For foreign ſhall fly, from foreign fugit, they deriving the word from foreign rendred it foreign.foreign And ſo for foreign habitation, or woman inhabitant, from foreign habitavit, they read it as from foreign, and render it foreign, pulchritude: which latter, if it had been rendred in the nominative caſe, the beauty of the houſe divideth the ſpoil, it might have had ſome ſenſe (meaning by the beauty of the houſe the woman in it) as the Syriack ſeems to have taken it. But the Chaldee for the inhabitreſs of the houſe renders foreign the congregation of Iſrael.
foreignV. 13. Pots] What foreign here ſignifies is very uncertain. The Jewiſh Arab, as Solomon Jarchi alſo, read it in that notion of limites, bounds, or ways or paths, wherein we have foreign Jud. 5.16. which we there render ſheepfolds, but the Chaldee renders foreign bounds in the diviſions of the way, the Syriack and Arabick, paths and ways, (and to this notion it is imputable that the LXXII. render it foreign, inheritances, portions, becauſe mens portions of land or poſſeſſions were thus ſevered from other mens, by ſuch boundaries.) The ſame word we have again Gen. 49.14. where though we read couching between two burthens, yet the Chaldee and Syriack accord in the former notion for ways and bounds; and in that is there a fit character of Iſſachar, as a merchant and trafficker in the world, that he is, as a ſtrong aſs, lying down between the two ways, as being weary with hard travail, and able to go no farther. And if thus it be rendred here, it will be ſignificant enough, to expreſs a woful forlorn condition, to lye down betwixt the bounds, i. e. in the high ways. But it is here by moſt thought to ſignifie ſomewhat belonging to pots, and may be very probably the ſame that the Arabs call foreign Athaphi, ſtones ſet in a chimny for the pot to reſt on, the pots being without legs. Of theſe the Arabians had three, and the third being commonly (to them in the deſert) ſome faſt piece of a rock, or the like behind the pot, as in a chimney the back of the chimney it ſelf, and that not looked on as diſtinct from the chimney, the other two at the ſides which were looſe, might fitly be here expreſt in the dual number, foreign: And then the lying between theſe will betoken a very low ſqualid condition, as in the aſhes or amidſt the ſoot and filth of the chimney. And this I ſuppoſe the meaning of thoſe that render it tripodes, or chytropodes, or uneini, or cremathrae; all belonging to this one end of ſetting pots over the fire, which having no legs, were thus upheld by this ſupply of ſtones or broken bricks on each ſide. Theſe two rendrings may ſeem ſomewhat diſtant, and yet conſidering that the Termini or bounds in diviſions of ways were but heaps of ſtones, or broken bricks, or rabbiſh, the word foreign, which ſignifies theſe, may well ſignifie theſe ſupporters of the pots alſo, in reſpect of the matter of them, being ſuch ſtones or broken bricks; and accordingly the Syriack foreign which is here uſed to render it, is by Sionita rendred ſcobes, brickbats; and that is all one with the Arabick foreign, with the uſual change of ת into ש, and both may well be as I conceive, from the Hebrew foreign (in Chaldee foreign) in the notion of contundere and confringere, to break in pieces. To this alſo the Chaldee here agree, which render it foreign from foreign concuſſit, or projeci…, broken bricks, or rubbiſh, that are thrown away. From this notion of foreign 'tis not very remote, that foreign is uſed for a dunghill, Pſal. 113.7. where the poor are ſaid to lie, meaning the meaneſt and vileſt place, whither all the traſh and rubbiſh are caſt out. And it may be remembred, that when Job was brought by Satan to his loweſt pitch of affliction, we found him ſat down among the aſhes, and ſcraping himſelf with a potſheard, Job 11.8. which aſſures us that the aſhes and potſheards, and all ſuch kind of rubbiſh, lay together, and that lying or ſitting down among theſe, was an effect of the greateſt debaſing and fadneſs. And then this is moſt proper for the turn here, that lying foreign among the brickbats or rubbiſh, ſhould be the thing meant, as an expoſition of the moſt mean, dejected and ſqualid condition. As for the form of ſpeech foreign,foreign which is rendred though ye have lien, it may be interrogative, have, or ſhall you lie, thus? foreign &c. Ye wings of the dove which are covered with ſilver, and her feathers foreign with the yellowneſs of pure gold, foreign ſhall ye lie among the pots, or potſheards? This ſeems to relate to the wings of the Cherubins in the Ark, whereby Gods preſence was exhibited to this people; and by that it was that the Iſraelites were reſcued out of Egypt the place of their bondage, and low deſpiſed condition. And therefore it was no more imaginable that God ſhould permit this people of his thus to continue among the potſherds, than that the Ark of his preſence ſhould perpetually be kept in a captive or mean deſpiſed condition.
V. 14. foreignWhen the Almighty] The conſtruction of theſe two verſes lies thus, foreign O God, by ſcattering Kings there, or▪ when thou, O God Almighty, didſt ſcatter Kings (ſuch were Sehon King of the Amorites and Og King of Baſan, and the Kingdomes of Canaan, Pſal. 135.11.) in or on it, foreign,foreign ſay the LXXII. i. e. on Salmon (and Baſan following) foreign,foreign thou wert white as Snow, or elſe thou didſt ſnow (from foreign ſnow) foreign on Salmon; that is, thou didſt there appear in the moſt ſhining, bright, the moſt white, propitious form; thy mercies made that place more beautiful, than the crown of ſnow doth the head of that mountain, when it melts in fertile moiſture on the neighbouring valleys. Salmon is the name of a very high hill, which conſequently uſed to have ſnow lying long upon it; and it is particularly ſpecified here in oppoſition to Baſhan following: for as Baſhan was beyond Jordan, a rich and fruitful mountain, called by the LXXII. foreign, a fat hill, and foreign, a hill that yeelded much butter and cheeſe; ſo this was on this ſide Jordan, the portion of the tribe of Ephraim, ſee Jud. 9.40. And ſo by naming theſe two mountains, he poetically expreſſes firſt their victories, and then ſecondly the whole poſſeſſion of the people of Iſrael, on this, and on that ſide Jordan. And then the ſenſe lies clear, When the Kings, the Governors of thoſe nations, were killed or put to flight by the Iſraelites, ſetting upon them in their own lands, then did God illuſtriouſly exhibite himſelf to them there, or on it, ſhined as bright, was as remarkable, as the ſnow on that hill uſed to be; and then alſo foreign the hill Baſhan, foreignwhich was a gibbous protuberant hill, (ſo foreign, an hill of gibboſites, ſignifies) and was formerly in the hands of the heathen King Og, foreign did, as the former, Salmon, become the hill of God, i. e. was poſſeſt by the Iſraelites his people.
foreignV. 16. Why leap ye] foreign from foreign occurs only here, and is by gueſs rendred to leap, or lift up, or exalt ones ſelf; but may beſt be interpreted, not leap or hop (as an expreſſion of joy) but lift up or exalt your ſelves, as an effect of pride. Thus certainly the Chaldee underſtood it, who paraphraſe it thus, foreign, Why do ye lift your ſelves up ye high hills? 'Tis not, ſaith God, my pleaſure to give the Law upon high and ſupercilious or proud hills; behold Mount Sinai is a low one, and the word of God is pleaſed to place his Majeſty on that. But the place here ſeems not ſo properly to refer to Mount Sinai, whereon the Law was given before their taking poſſeſſion of Canaan, here mentioned in the precedent verſes, as to Mount Sion, where David placed the Ark, and where the Temple was built. However, this ſeems to be the meaning of foreign exalting themſelves, God having not choſen any of the higheſt hills to build his Temple on, but this of Sion, of a very moderate ſiſe, lower than the hill of Hermon, and at the foot of it, Pſal. 133.3. Kimchi both in his rootes and Commentaries thinks the interpretation of R. Hai conſiderable, who would have it the ſame in ſenſe with the Arabick foreign, which is to look after and obſerve. And thus the importance will be the ſame, What look you for, expect ye, ye high hills, to be done unto you? ye are not thoſe which God hath choſen to beautifie with his glorious preſence, but Mount Sion: and ſo the Jewiſh Arab, What expect you?
foreignV. 17. Chariots] foreign being in the ſingular, and the myriads in the dual, and the iterated thouſands (ſo foreign, from foreign iteravit, is beſt rendred) in the plural, it follows that all thoſe thouſands and myriads of Angels (for though Angels are not mentioned, they are to be underſtood, as Jude 14. foreign, holy myriads) are but as it were one chariot of Gods, i. e. one inſtrument of tranſporting him, or conveighing him from heaven to earth, i. e. an evidence of his ſpecial preſence in the Ark, (as after in the Temple, and at length in our humane fleſh.) So that all that is ſignified by the whole verſe, is this, That as God at the giving the Law on Mount Sinai did evidently exhibite himſelf by the miniſtry of his Angels, himſelf being inviſible, and uncapable of circumſcription or definition by any local dimenſions; ſo he would exhibite himſelf in the Sanctuary, or place ſet apart for his worſhip, by the Angels dwelling there perpetually, (an emblem of which was the picture of Cherubims ſhadowing the propitiatory or covering of the Ark) and ſo carrying up the prayers which ſhould be offered there, and bringing down returns to them. In which reſpect God is ſaid to be foreign among them, foreignin this his holy place, i. e. among the Angels that are preſent there. And to that alſo belongs what follows, foreign Sinai is in the Sanctuary, i. e. all the Angels that miniſtred at the giving the Law in Sinai are conſtantly attendant on this place of Gods ſervice.
foreignV. 20. Iſſues from death] foreign muſt literally be rendred goings forth to death, and muſt ſignifie the ſeveral plagues and judgments inflicted by God on impenitent enemies, the ways of puniſhing and deſtroying the Egyptians and Canaanites, drowning in the Sea, killing by the ſword, infeſting by hornets, &c. And theſe are properly to be attributed and imputed to God, as the deliverances of the Iſraelites his people in the former part of the verſe. And to this ſenſe the conſequents incline v. 21. foreign, &c. Even God ſhall wound— The Jewiſh Arab interprets it kinds of death, or ſeveral ways of death; R. Tanchum, cauſes. The LXXII. render it foreign, the paſſages of death, the ways by which death goes out upon men to deſtroy them; the Latine exitus mortis, goings out of death; the Chaldee more largely foreign &c. from before the Lord death, and the going out of the ſoul to ſuffocation, do contend or fight againſt the wicked. The Syriack moſt expreſly, foreign the Lord God is the Lord of death; but then adds alſo ex abundanti, foreign and of eſcaping.
V. 27. Their rulers] foreign, from foreign dominatus eſt, foreignis here by contraction from foreign their ruler, and being applied to Benjamin, hath reſpect to Saul, who was of this tribe, the firſt King that was placed over that people. Which gives the firſt place to that tribe in this enumeration, ſo ſaith the Targum, Benjamin was little among the tribes, which firſt deſcended into the ſea, therefore at firſt he received the Kingdom; as the ſecond is given to Judah (who, ſaith the Chaldee, received the Kingdom next after them) in reſpect to David. As for Zebulon and Nephtali, why their names are here added, rather than any of the other tribes, the reaſon may perhaps beſt be taken from what we find propheſied of thoſe two Gen. 49. and Deut. 33. and Jud. 5. by Jacob, and Moſes, and Debora, that learning and knowledge ſhould be moſt eminent in thoſe two tribes. Of Nephtali 'tis ſaid Gen. 49.21. Nephtali is a bind let looſe, he giveth goodly words; and of Zebulon Jud. 5.14. they ſhall handle the pen of the writer. Whence it is thought to be, that Iſa. 9.1. the compariſon is made between the knowledge which ſhould be after Chriſts coming in the regions where he preached, and Zebulon and Nephtali on the other ſide, becauſe thoſe were the moſt learned tribes, and yet ſhould now be obſcured and far outgone by thoſe to whom Chriſt was firſt preached.
V. 27. foreignTheir counſel] The Hebrew foreign ſignifies a ſtone, but is here uſed in a metaphorical ſenſe for a ruler or governour, as a foundation-ſtone, which ſupports the whole building, may fitly be applyed to a commonwealth, and then ſignifie the Prince thereof. Thus 'tis certain the LXXII. underſtood foreign, who render it foreign, their governors; and the Syriack in like manner, foreign their Sultans of rulers; Abu Walid, their aſſembly; the Jewiſh Arab, foreign their captains, or leaders. The Chaldee are willing to refer it to three ſtones, by which, ſay they, they of that tribe overthrew their enemies.
V. 30. foreignRebuke] Of foreign Kimchi and Aben-Ezra obſerve, that as when it is in conſtruction with foreign, it ſignifies to rebuke, ſo without it, as here, it is to deſtroy, the moſt real and ſharp way of rebuking: ſo Pſal. 9.5. where 'tis interpreted by foreign deſtroying that follows. Then for foreign that ſignifies a congregation, foreignand ſo is here interpreted by foreign an aſſembly that follows. Then for foreign arundo a reed, foreignthe Latine canna, it is taken for an arrow or a lance, or perhaps a ſpear, and ſo the foreign the company of the reed, will denote a military company of archers, or lances, or ſpear-men. Then in the next words all difficulty will be removed,foreign if by foreign we underſtand not a company of bulls or beaſts, but of men which behave themſelves like bulls foreign among the calves of the people, i. e. behave themſelves toward other men as bulls in the fields do toward leſſer or younger cattel. For then that will denote the moſt lofty Princes, which fight and diſturb and tyrannize over all their neighbour-nations, and by force indeavour to propagate their Empire and Dominions, and will not be reſtrained within any bounds. And to this belongs that other part of the character, that they are foreign (from foreign conculcavit) trending foreign,foreign upon pieces of ſilver: the Syriack render it foreign from foreign operuit, obduxit, covered with gold, to denote thoſe that covet the wealth of the world, and get it, and yet never have enough of it, that diſturb all mens quiet to get themſelves poſſeſſors of it, and then are not ſatisfied with it, till they are covered over with it, tread on it, &c. (and ſo out of that inſatiate deſire, delight in war, as it follows.) Abu Walid interprets this parcel of the period, by giving ב the notion of ob or propter, becauſe of, [goes about, or treads it about, becauſe of pieces of ſilver; probably he means becauſe they abound with pieces of ſilver, or perhaps that they may get peices of ſilver.