the princes of his people 7. k In equal honour and power with them, as he did Joſeph, David,
and others. / Which in Gods account, and in truth are far more *Jobz6:y, honourable and happy than the Princes of Heathen and barbarous Natiens, becauſe their Subje&s are more noble, and they have Gods ſpecial preſence and providence among them. 9 * Hemaketh the barren woman # to keep houſe »,
and to be a joyful mother of chiidren, Praile ye the LORD. 70 - 39a: 2:55
m Heb. to dwell in an houſe or Family, or amongſt childven, ro wit, T Heb: 0 coming out of her own womb, as is clearly —_——— by the oppo 4well in an fition of this to her barrenneſs, And the word houſe is ofc pur for houſe.
Children, as Ex'd. 1. 21. Ruth 4. 11, Pſak r15+ 10, 12+ And fo it Pla. 68. 6+
| |
f Heb Halelujahe
* Dan: *s 20s
*Mal:1:18
Pſa: 8; £;
1 Or, bes haldeththe
& which the wicked arc ſo dilmayed and affrighred. p Caſting | thers at the s C
isexplaincd un the next clauſe, | | A IL. CXIV. The ARGUMENT. LR
His Pſalm is a ſolmn commemoration of !/raels deliverance:
out of Egypt ; and probably it was to be ſung amongſt o«. celebration of the Paſſover, OY
The
w*
+ Joſh T3. 16.
CG
3, CXV.
nn. v FT Hen * Iſrael went our of Egypt, the houſe of
* Fx. 14.
Pſ: 77. 16. of Egypr. » Je
THab.3.9.
Ex. 17.6; | Nu-20*21:
Te 79. IO, Joeb 2-17» "oy phe, . ' fion to ſay or think ſo, by conniving at their wickedneſs, and by
- *Pfr35.6,
The Pſalm:ft rehearſing God's delivvering the Iſraelites out of Egypt exher- Jeth all Creatures to praiſe him, 1 —#—— 8+
Jacob from a people of ſtrange language a; a Which was a great aggravation of their captivity and miſery- Compare Jer. 5. 15- 2 Judah þ was minion e. | | b Or, Iſrael, as it is explained in the next: clauſez one Tribe being pur for all ; which is a common Synecdoche. Judah he mentions as the chief of all the Tribes, not only in number and wer, but alſo in dignity, in which the Kingdom was to be ſeated, | en..49: 10, Ofc. as at this time it aftually was, and from which the Mefſias was to ſpring- & 4. e. Gods, which is eafily under- food from the whole context, and from rhe nature of the thing. d Or, helineſ5, the people of God's Holineſs, as they are called, 1/s. 63. 18. or, his holy people, as. Deut: 26: 29+ ' Dan: 8: 24. ſanRtified or ſer! apart from all the Nations of the World to be his peculiar people and poſſeſſion. e In a peculiar manner to be governed by hislaws, and honoured with his ſpecial preſence and favour, _ 2*The ſeaſaw it f, and fled; Jordan was driven back. f To wit, this glorious work of God in bringing his people out
his ec ſanctuary 4, «nd Iſrael his do-
4 The mountains g skipped like rams, and the little hils like lambs.
' g Horeb and Sinai, two tops of one mountain, and other neigh- bouring Hills or Mountains. Compare Exe; 199 18. P/al: 68; 8. Habak: 3; 6, 10.
5 * What ailed thee, O thou ſea, that thou fleddeſt &? thou Jordan, that thou waſt driven back ?.
þ What was the cauſe of this unuſual motion ? Such ſpeeches direQed to ſenſeleſs creatures, are very frequent both in Scripture and in other Authors, and eſpecially in Poctical writings, ſuch as This is. : ; |
6 Ye mountains, that ye skipped like rams, and ye Little hils like lambs ? 7 Tremble thou earth at the preſence of the LORD
72 at the preſence of the God of Jacob.
5 But why do I ask theſe Queſtions ? Ye mountains did no more than what was juit and fir ar the approach and appearance of the great God 2 yea the whole earth hath reaſon to tremble and quake
upon ſuch occaſions : 8 * Which turned the rock izto a ſtanding water, the
flint into a fountain of waters.
P S A IL. CXV. The ARGUME NT.
He occaſion of this Pſalm was to manifeſt ſome eminent dan-
| ger or diſtreſs of the people of Iſrael from ſome idolatrous
Nations. But whether it was that mentioned 2 Chren. 20, or what other, is but matter of conjecture, and not worth our inquiry.
The Church prayeth te Goal to keep them for bis glorious Name, 1-—- 3,
the vanity of Idol-worſhip, 4 —— 8. exhorteth t0 confidence in him,
being aſſured of his bleſſmg, 9 17, they reſolve for ever to praiſe
the Lor a, 18, ;
Ot unto us, O LORD, not unto us, but unto thy N Name give glory 4, for thy mercy, and for thy
truths ſake.
# As we intreat thy favour and aid, and that thou wouldſt work gloriouſly on our behalf to bring us out of our preſent ſtraits and extreamities, ſo we do not deſire this out of a vain glorious hu- mour, as uſually men do in ſuch caſes, that we may get Renown by the conqueſt of our proud and mighty Enemies, but that thy honour may be vindicated from all their contempts and blaſpemies; and if thou wilt deliver us, we will not arrogat the praiſe and glory of it to our own worth or valour, but only to thy mercy and ruth, as it follows:
2 Wherefore ſhould the heathen fay b, * Where is
now c their God d ? b Why doſt thou ſuffer them, or give them any colour or occa-
giving thy people into their hands ? c He is nowhere, he is loſt or at a loſs, either unable or unwilling, or nor at leiſure ro fave them. « Who hath undertaken to be their God and Saviour, and and whom they only worſhip, and of whom they uſe to boaſt and inſult over us and over our gods. +
-. 3 * But ourGod e 55 in the heavens f ; he hath done
whatſoever he pleaſed g.
e Whom, notwithitanding your reproaches, we are not aſhamed to own for our God, f Although he have no viſible ſhape nor bo. dily preſence with us here upon earth, as your Idols have, which 1S a Certain proof of their baſeneſs and weakneſs, yer he hath a
bis 4 L MY
' and concerns.
therefore they ſhould rather, if it were poſſible, worſhip man; as their Creator and Lord then be worſhipped by him. 5 They have mouths but they ſpeak nor ; eyes have
have they, but they ſee not.
& For although the blind Heathen are by their idolatrousPrieſts made to believe otherwiſe concerning-their idols, in regard of the Spirits which they pretend to dwell in them, yet this is the truth of the matter, and confirmed by long and conſtant experience, that they are but vain and ſenſeleſs things, they can neither ſpeat in anſwer to your prayers or inquiries, nor ſee what you do er What you want3 nor hear your petitions; nor ſme# your Incenſes and {acrifices 3 nor handle or uſe their hands either to take any thing from you, or to giveany thing to you ; nor ſo much as muiter, or give the leaſt ſignification of their apprehenſion of your condition