knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
18 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire is a type of servants that abide not in the house for ever that is of reprobates Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth yet even a child is known by his doings whether his worke be pure and right Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech and God confirmeth it ver 12. and Paul saith not that Sarah but the Scripture speaketh this Galat. 4 30. and by this it is probable that Ismaels mocking was about the inheritance as some of the Hebrew Doctors also have observed R. Moses Gerundens my son who am a free-woman with Isaak who is freeborne see Gal. 4. 30. 31. 28. Vers. 11. very evill or vehemently evill that is very much displeasing as on the contrary to be good in the eyes of any is to please or content Gen. 20. 15. because or for the causes so v. 25. The love to his son caused this griefe howbeit when God bad him kill his beloved son Isaak he shewed no such discontentment Gen. 22. 2 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde till hee was further informed of God vers 12. 14. Vers. 12. shall seed bee called to thee or shall thy seed be called they shall be named of Isaak not of Ismael that is as Paul inferteth they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Rom. 9. 7. 8. Seed to thee may also bee read seed of thee that is thy seed for the Scripture sometime putteth one for another as disciples to thee Mar. 2. 18. is the same that disciples of thee or thy disciples Mat. 9. 14. From this limitation of Abrahams seed to Isaak the Iewes do reckon none for Abrahams but the Israelites as in their Canons they say who so voweth concerning Abrahams seed is free from Ismaels and Esaus sonnes and is not bound but touching Israelites as it is said for in Isaak shall seed be called to thee and loe Isaak said to Iaakob And God give thee the blessing of Abraham Gen. 28. 4. Maimony treat of Vowes chap. 9. S. 21. Vers. 13. make of him Heb. put him unto a nation so verse 28. Compare Gen. 17. 20. thy seed thy sonne according to the flesh though not after the promise as Isaak was Vers. 14. bread Sometime bread is used for all food as in Mark 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance and the child to weet he gave unto her he being now about 18. yeeres of age so casting him his first borne son with her out of his house the wildernesse the way towards Egypt where there was no way no food no waters no inhabitants thus were they exposed to many miseries see Deut. 8. 15. Ier. 2. 6. Contrariwise Isaaks children were led and guided of God through that great fearfull wildernes wherein Ismael and his mother wandred Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse signifieth a place where men goe wild that is goe astray or wander as Agar here did and so in Iob 12. 24. Psal. 1074. 40. the like is spoken In Hebrew it is called Midbar as being without order a place not for men to dwell in but onely for beasts who there must also be led and gouerned See Exod. 3. 1. 18. Vers. 15. she cast the child that is shee left him being sicke and fainting for thirst The state of such as are without Christ is hereby resembled Esay 65 13 but they that drinke of his waters shall never thirst for it shall be in them a well of water springing up unto everlasting life Ioh. 4. 14. shrubbes or trees as the Chaldee expounds it The Greeke saith under a firre-tree Vers. 16. the death This sheweth the extremitie that they were come into in the desert who erewhile had meat and drinke enough in Abrahams house now ready to perish for thirst God so chastening their former insolencie A like example is of the prodigall son who almost dyed for hunger when the servants in his fathers house had bread enough Luk. 15. 14. 17. for the man that wandreth out of the way of understanding shall remaine in the congregation of the dead Prov. 21. 16. Vers. 17. there where in Greeke from the place where he is that is in this desolate wildernesse where he lyeth perishing forsaken of all Compare herewith Gods promises to his people in miserie Deut. 4. 27. 30. and Psal 107. 4. 5 6. And thus God remembreth his former promises Gen. 17. 20. and 16. 10. c. Vers. 19. she saw a well which though it were there before yet she saw not her eies being holden till they were opened of God as in Luke 24. 16. 31. By similitude of waters breaking out in the wildernesse and drawing waters out of the wells of salvation the Scripture denoteth the spirituall graces of the gospel communicated with the poore afflicted Esay 35. 6. and 12. 3. Ver. 20. God was The Chaldee paraphraseth the word of the Lord was a helpe to the lad shooter with bow or an archer and so consequently a wariour for shooting with bow was used in battels with men Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled that hee should be a wild man and have his hand against every man Gen. 16. 12. Vers. 21. of Pharan or Paran a wildernesse next adjoyning to the desert of Sinai through which the Israelites journeyed as they went from Egypt to Canaan Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech King of Gerar in Palestina see Gen. 20. 2. Prince that is chiefe Captaine as the Greeke calleth him Archistrategos Chiefe-leader of the Armie God is the word of the Lord is for an helpe to thee saith the Chaldee paraphrast so in the verse following for God he useth the word of the Lord. Vers. 23. if thou shalt lye that is that thou wilt not lye as Psal. 89. 36. an imperfect speech where an imprecation is understood which sometimes is expressed in part as in Ruth 1. 17. the Lord doe so to me and more also if c. For an oath is both a taking of the Lord to witnesse that which one sweareth and to punish if any violate his faith both which Paul expressed when he sware I call God for a witnesse upon or against my soule 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting or wronging It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them see Ps. 44. 18 V. 25. a well which was of great use and worth in that dry country as the
in evill or that am not in evill that is I who am not now in evill shall never be meaning by evill trouble or affliction as the Israelites saw themselves in evill Exod. 5. 19. Or perhaps by evill he meaneth sinne and maliciousnesse as when Aaron said the people were in evill Exod. 32. 22. and then he boasteth here of his innocencie for which he promiseth to himselfe a setled estate The Chaldee giveth this sense I will not be moved from generation to generation from doing evill Vers. 7. of cursing or of execration or adjuration The Hebrew Alah signifieth an oath with execration or cursing Numb 5. 21. for cursing was added to an oath for to confirme it the more Nehem. 10. 29. Deut. 29. 12 21. therefore one and the same thing is called both an oath and a curse Gen. 24. 8. 41. This here the Apostle calleth in Greeke Ara Cursing Rom. 3. 14. deceits and fraud or impostures and inward guile that is outward deceitfull shewes and promises and privie guile lurking in the heart Vers. 8. in the waiting place of the villages or the ambush of the court-yards both which have their name in Hebrew of the grasse that groweth in them as it were grasse-yards And because such places commonly are rich mens possessions therefore it seemeth the Greek translateth in the waiting place with the rich Vers. 10. He croucheth or And he crusheth to wit himselfe lest he should be espied See this spoken of the Lion Iob 39. 2. that fall may in t o his strong pawes a troope or and he falleth with his strong pawes on the troope of poore Strong pawes or Strong members Here wanteth a word to be supplied as often in this and other tongues as a full for a full cup Psal. 73. 10. a new for a new sword 2 Sam. 21. 16. cold for cold water Matth. 10. 42. This want sometime the Scripture it selfe supplieth in repeâ—ting histories as he set in Aram 1 Chro. 18. 6. for he set garrisons in Aram 2 Sam. 8. 6. the first of the feast Matth. 26. 17. for the first day of the feast Mark 14. 12. So after Psal. 22. 13. and 27. 4. troope of poore or the weake the poore called here by a name that noteth their power wealth and facultie to be dimmed or decayed or a company of obscure persons This word is no where found but thrise in this Psalme in the eight verse before in this and againe in the fourteenth Vers. 11. he will not see or not at all respect The like prophane speeches of the wicked are set downe Psalm 94. 7. Ezek. 8. 12. and 9. 9. Isay 29. 15. Vers. 12. lift up thy hand that is shew openly thy power for helpe of thy people and confusion of thy foes Lifting up the hand is applied to the publishing and manifesting of the Gospell Isay 49. 22. sometime for signe of helpe Ezek. 20. 5. sometime for hurt 2 Sam. 18. 28. and sometime for signe of an oath as Ps. 106. 26. Deut. 32. 40. In this latter sense the Chaldee Paraphrast taketh it here Confirme the oath of thy hand Vers. 14. to give it into thine hand that is to take the matter into thy hand to menage it or to give with thy hand that is liberally to recompence the evill that is done The Chaldee paraphraseth thus It is manifest before thee that thou wilt send upon the wicked sorrow and wrath thou lookest to pay a good reward to the just with thy hand unto thee or upon thee the poore leaveth to wit his cause or him-selfe To leave is to commit unto ones fidelitie Gen. 39. 6. Esa. 10. 3. Iob 39. 14. And so the Chaldee saith thy poore trust in thee See also 2 Tim. 1. 12. Vers. 15. Breake the arme the arme noteth strength meanes power and helpe Ezek. 30. 21 25. Isa. 33. 2. Dan. 11. 6. 22. also violence Iob 35. 9. I respect of all these the armes of the wicked men shall be broken Psal. 37. 17. till thou findest none In Ier. 50. 20. the sinnes of Gods people being sought for are not found because of his mercy in pardoning them but here of the wicked they are not found because of his judgement in consuming them as he saith in Ezek. 23. 48. thus will I cause wickednesse to cease out of the land Vers. 16. heathens out of his land the land of Canaan whose people 's the Lord drove out Psal. 44. 3. and of which he said the land is mine Levit. 25. 23. It may also be understood of the wicked Israelites which in conditions were like the heathens and borne of them Ezek. 16. 3. such were also called heathens Psal. 2. 1. as appeareth by Act. 4. 27. Vers. 17. thou preparest firme to wit by thy Spirit which helpeth the infirmities of men that know not what to pray as they ought Rom. 8. 26. Or we may reade it prayer-wise prepare thou their heart apply c. for prayers are often made in faith as if they were already done as where one saith it hath pleased thee to blesse 1 Chron. 17. 27. another saith let it please thee to blesse 2 Sam. 7. 29. thine eare the Chaldee addeth to their prayers The Greeke thus to the preparation of their heart thine care attendeth Vers. 18. that he adde not he that is the wicked man spoken of before vers 15. unlesse we refer it to that which followeth the man of the earth to daunt with terrour or to breake with feare to dismay or terrifie The word is indifferent applied sometime to God Psalm 89. 8. sometime to wicked men Psal. 37. 35. The Apostle following the Greeke version saith be not troubled 1 Pet. 3. 14. for be not daunted with feare Esay 8. 12. but morefully the word is opened by Paul saying in nothing be terrified or daunted of your adversaries Philip. 1. 28. pturómenoi sory man out of the earth or sory men Aenosh as P. 9 21. This may be referred to the fatherlesse and oppressed whom the wicked would daunt and skâ—re out of the earth or land Or changing the order of the words thus that man of the earth that is earthly man doe no more terrifie the meeke The Chaldee explaineth it thus Let the sons of men not any more be broken or daunted from before the wicked of the earth PSAL. XI David being counselled to flee encourageth him-selfe in God against his enemies 4 He sheweth the providence and justice of God To the Master of the Musicke a Psalme of David IN Iehovah doe I hope for safety how say yee to my soule flee to your mountaine as a bird For loe the wicked bend the bow they prepare their arrow upon the string to shoot in the darknesse at them that are upright in heart For the foundations are cast downe the just what hath he done Iehovah in the palace of his holinesse Iehovah in the heavens his throne his eyes will view his eye-lids will prove the sonnes of Adam Iehovah will prove the
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth â—â—emos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
directed and perfected The word noteth the ordering perfecting and fast stablishing of any thing and his way or thus to wit whose way he delighteth or affecteth So Gedeon his house Iudg. 8. 27. for Gedeon to wit or that is to say his house Vers. 24. shall fall to wit into sinne by occasion or infirmitie Gal. 6. 1. or into affliction and trouble Mic. 7. 9. Thus the Chaldeâ— expoundeth it if he fall into sicknesse he shall not die For the just man falleth seven times and riseth againe Prov. 24. 16. upholdeth his hand and consequently raiseth him up A like phrase is of strengthing the hand Isa 8. 11. 1 Sam. 23. 16. Vers. 26. his seed that is his children or posterity are in the blessing or are appointed to the blessing as the heires thereof Gen. 28. 4. 1 Pet. 3. 9. and have still abundance though they give to others For the blessing of the Lord maketh rich Prov. 10. 22. And there is that scattereth and is more increased Prov. 11. 24. Vers. 27. dwell for ever that is thou shalt dwell as vers 3. The like promise is in Ier. 7. 5 7. V. 28. 〈◊〉 cut off a like judgmeÌ„t is in Iob 18. 19. He shall have neither son nor nephew among his people nor any posteritie in his dwellings See also Psal. 21. 11. and 109. 13. and the contrary Psal. 102. 29. Vers. 30. will meditate usually meditateth that is resoundeth uttereth as Psal. 35. 28. Vers. 31. in his heart so God commanded Deut. 6. 6. and there hath he promised to write his law Hebr. 8. 10. See also Psal. 40. 9. Isa. 51. 7. it shall not stagger understand his foot shall not stagger or faulter Iob 12. 5. Or any one of his steps or feet shall not stagger or slide Vers. 33. condemne him for wicked make or pronounce him wicked that is condemne him Opposed to justifying so Psal. 94. 21. Iob 9. 20. Vers. 35. daunting terrible sorely dismaying others with his terrour in Greeke lifted very high See Psal. 10. 18. spreading bare making bare that is thrusting forth and shewing himselfe greene that is fresh and flourishing as Dan. 4 1. It is not meant for colour onely but for juice and vigour So Psal. 52. 10. selfe-growing lawrell a tree that groweth in his naturall place which commonly sprout and thrive better than such as are removed to another soile therefore the Greeke explaineth it as the Cedars of Lebanon Vers. 37. the after end or the last or the posteritie This word is sometimes used for the end as Deut. 11. 12. and 32. 20. 29. Ier. 29. 11. sometime for posteritie of children left behinde as Ps. 109. 13. Dan. 11. 4. And thus it may be understood here specially in the verse following The Greeke translateth there is a remnant to the peaceable man Vers. 40. in him Chaldee in his word PSAL. XXXVIII David in sore afflictions intreateth God not to bee angry with him 5 complaineth of his sinnes and chastisements 11 of his owne weaknesse 12 of his friends forsaking him 13 and his enemies malice 16 yet his faith is in God whose helpe hee desireth A Psalme of David for to record IEhovah rebuke me not in thy fervent anger neither chastise me in thy wrathfull heat For thy arrowes are stucke in me and thou lettest downe thy hand upon me No soundnesse is in my flesh because of thy angry threat no peace is in my bones because of my sinne For my iniquities are gone over my head as a heavie burden they are too heavie for me My stripes do stinke are putrified because of my foolishnesse I am crooked I am bowed downe very vehemently all the day I walke sad For my flankes are full of parching and there is no soundnesse in my flesh I am weakned and crushed very sore I roare out for the groaning of my heart Lord before thee is all my desire and my sighing is not hid from thee My heart panteth my able strength forsaketh me and the light of mine eyes even they are not with mee My lovers and my nearest friends stand from before my stroke and my neighbours stand a farre off And they that seeke my soule set snares and they that seeke my evill speake wofull evils and all the day they meditate deceits And I as a deafe man heare not and as a mute man openeth not his mouth And I am as a man which heareth not and in whose mouth are no reproofes Because for thee Iehovah I doe hopefully wait thou wilt answer O Lord my God For I said lest they rejoyce at me and when my foot is moved doe magnifie against me For I am ready to halting and my paine is before me continually For I doe declare my iniquitie I am carefull for my sinne And my enemies are alive mighty and multiplied are they that hate mee falsly And they that repay evill for good are my adversaries for that I follow good Forsake me not Iehovah my God be not farre off from me Hasten to my helpe Lord my salvation Annotations FOr to record or to cause remembrance for commemoration to wit of Davids troubles as Psal. 132. 1. and of Gods mercies deliverances and praisâ—s for the same as Isa. 63. 7. The like title is of the 70 Psalme David appointed before the Arke singers of the Levites for to record and to confesse and to praise Iehovah the God of Israel 1 Chron. 16. 4. The Greeke addeth to the title A Psalme of David for remembrance concerning the Sabbath Vers. 2. neither Hebr. and where the word not is againe to be repeated as is noted Psal. 9. 19. and as is expressed Psal. 6. 2. where the like prayer is made Vers. 3. thy arrowes so Iob saith the arrowes of the Almighty are in me the venome whereof drinketh up my spirit Iob 6. 4. Arrowes are sicknesses or plagues of body or mind Psal. 18. 15. and 91. 5. thy hand in Chaldee the stroke of thy hand Vers. 4. no soundnesse or there is nothing sound or whole So Esai 1. 6. angry throat or detestation indignation See Psal. 7. 12. Vers. 6. my stripes or skarres properly such sore marks wounds or stripes as wherin the bloud and humours are gathered and doe appeare after beating named in English wailes foolishnesse The Hebrew svveleth meaneth rash and unadvised folly through want of prudencie Therefore though commonly in Greeke it is turned imprudencie yet sometime it is called unadvised rashnesse Prov. 14. 17. and Aevil the Foole is named rash or heady Prov. 10. 14. And by foolishnesse is meant usually viciousnesse or sinne and is so expressed by the Greekes Prov. 13. 16. and 15. 2. and 26. 11. and our Saviour numbreth foolishnesse among other evils that defile a man Marke 7. 22. Vers. 7. sad mournfully See Psal. 35. 14. Vers. 8. my flancks or loines parching or burning rosting so elsewhere he complaineth of the burning of his bones Psal. 102. 4. and so the Chaldee Paraphrast here taketh this word which may also
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
other gods ye shall not mention it shall not bee heard out of thy mouth Three times thou shalt keepe a feast unto me in the yeere The feast of unlevened cakes shalt thou keepe seven daies shalt thou eat unlevened cakes as I have commanded thee at the appointed time of the moneth of Abib for in it thou camest out from Egypt and they shall not appeare before me empty And the feast of harvest of the first-fruits of thy labours which thou shalt sow in the field and the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Three times in the yeere every male of thee shall appeare before the face of the Lord Iehovah Thou shalt not sacrifice the blood of my sacrifice with levened bread neither shall the fat of my feast remaine untill the morning The first of the first-fruits of thy land thou shalt bring into the house of Iehovah thy God Thou shalt not seeth a kid in his mothers milke Behold I doe send an Angell before thee to keepe thee in thy way and to bring thee unto the place which I have prepared Beware thou because of him and obey his voice provoke him not for hee will not pardon your trespasse for my name is in him But if obeying thou shalt obey his voice and doe all that I shall speak then I will bee enemie unto thine enemies and I will distresse thy distressers For my Angell shall goe before thee and shall bring thee in unto the Amorite and the Chethite and the Pherizzite and the Canaanite the Evite and the Iebusite and I will cut them off Thou shalt not bow thy selfe downe to their gods nor serve them not doe according to their works but destroying thou shalt destroy them and breaking shalt breake downe their pillars And yee shall serve Iehovah your God and hee will blesse thy bread and thy water and I will take away sicknesse from the midst of thee There shal not be any casting their young or barren in thy land the number of thy dayes I will fulfill My terrour I will send before thee and will dismay every people among whom thou shalt come and will give all thy enemies to turne the necke unto thee And I will send hornets before thee and they shal drive out the Evite the Canaanite and the Chethite from before thee I will not drive them out from before thee in one yeere lest the land bee desolate and the beast of the field multiply against thee By little and little I will drive them out from before thee untill thou shalt fructifie and inherite the land And I will set thy bound from the red sea even unto the sea of the Philistines and from the wildernesse unto the river for I will give into your hand the inhabitants of the land and thou shalt drive them out from before thee Thou shalt not strike a covenant with them or with their gods They shall not dwell in thy land lest they make thee sinne against mee if thou shalt serve their gods surely it will be a snare unto thee Annotations NOt take up that is neither receive as the Greek and Chaldee translate it of others nor speake of it unto others as taking up in Exod. 20. 7. is for speaking or using any way Both these are unlawfull 1 Sam. 24. 10. Levit. 19. 16. a vaine report or a false rumor Hebrew an hearing of vanitie which the Greeke translateth vaine hearing Uanitie and falsity are used one for another as is shewed on Exod. 20. 16. and the Chaldee here expoundeth iâ— falshood Hearing or hearesay is used for report tale or rumor whether in matters of religion as Esay 53. 1. Rom. 10. 16. or in civill affaires 1 Sam. 2. 24. 1 King 2. 28. 2 Chron. 9. 6. And that which one Euangelist calleth Acoee Hearing Mar. 1. 28. another nameth Echos fame or rumor Luke 4. 37. put not thy hand the Greeke translateth consent not unrighteous so the Greeke also is the Chaldee saith a false witnesse the Heb. phrase is a witnesse of unrighteousnesse or of cruell wrong Of such David complained Psalm 35. 11. and the Law appointeth such punishment for them as they intend against their neighbour Deuternom 19. 16. 19. Vers. 2. after many or after the great men that is to follow and consent unto them in evill the Gr. saith with many So in the sentence following answer that is speake in a cause or plea The Chaldee paraphraseth neither shalt thou refraine from teaching that which thou seest meet in judgement to wrest or to pervert namely judgment as the Greeke addeth and as is expressed in v. 6. The Chaldee saith after the many accomplish the judgement So other Hebrewes expound it saying When the Iudges are divided some of them saying Guiltlesse others saying Guiltie they goe after the most part So as it be in money matters and other cases of prohibition and permission of pronouncing unclean or cleane and the like But in cases of life and death if they be divided and the most part cleere a man hee is cleered and if the most condemne him he is not killed unlesse they that condemne him bee moe than they that cleere him by two men Maimony in Sanhedrin chap. 8 sect 1. Vers. 3. not countenance or not honor which the Greeke and Chaldee translate not pity in judgment The like is spoken of the rich in Leviticus 19. 15. Thou shalt not countenance the face of the great man It teacheth to doe right in all causes without respect of poore or rich Vers. 4. asse and so any other beast or garment or lost thing as Moses after explaineth Deut. 22. 1. 2. 3. God hereby teaching every man not to looke on his owne things onely but also on the things of other men Phil. 2. 4. and to love and doe good unto his enemie Luke 6. 27. returning returne that is in any case returne and restore him if the owner be not neere or not knowne it is to bee kept till inquirie be made after it Deut. 22. 2. Also the Hebrew Doctors say Who so findeth a lost thing which he is bound to restore he is bound to cry the same and to make it knowne and say Who so hath lost such a kind of thing let him come and give the signes of it and he shall receive it c. Maimony in treat of Robberie and of losse ch 13. sect 1. Vers. 5. his burden or falne by any other occasion and this Law concerneth all other beasts as well as the Asse see Deut. 22. 4. and wouldest forbeare to helpe him up or then thou shalt cease from forsaking him that is shalt cease and leave off all ill will and looke that thou forsake him not The Greeke translateth thou shalt not passe by the same helping helpeup that is in any wise helpe up Or thou shalt leaving leave thy owne businesse to be with him But the former translation seemeth most fit for
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee tâ—ree both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ— his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth 〈◊〉 there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
me or at my face or presence so after turned aside from me or from my face or presence I had slaine thee or killed thee in the Angels former words the justice of his judgement is implied for if Balaam did smite his Asse for turning aside out of the way vers 23. and would have killed her for falling downe under him though thereby his life was saved vers 29. how much more deserved he himselfe to be smitten and killed for departing out of the Lords way and following his own crooked wayes with a purpose to destroy the lives of his people Israel Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward Iude vers 11. saved her alive as we have an example in the Prophet who being disobedient unto the mouth of the Lord a lion met him by the way and slew him but the Asse whereon hee rode was not torne 1 King 13. 23 24 26 28. Vers. 34. I have sinned this seemeth to bee acknowledged for his smiting of the Asse and his reason following so sheweth but the sin that lay hid in his heart his wicked purpose covetousnes he dissembleth prosecuteth still unto the end if it be evill in thine eyes that is as the Greek translateth if it please thee not meaning that he should goe on his journey He could not bee ignorant that his evill intent to curse Gods people for his owne promotion was most evill in the Lords eyes and the cause why the Angell came out against him but concealing that he speaketh of his outward actions and faintly offereth to turne back with an if it were evill His love to the wages of unrighteousnesse caused him thus to speake together with the leave which God had given him in vers 20. faine he would goe but if necessitie constraine him he will turne backe Vers. 35. Goe with the men When neither the first words of God who forbade him v. 12. nor the signes and dangers which met him by the way could turne his heart or deliver him from his error the Lord againe biddeth him go on so giving him up to his owne lusts which he followed to his destruction See the notes on v. 20. So Iarchi explaineth these words Goe with the men for thy portion is with them and thine end to perish out of the world Vers. 36. he went out to meet him for to welcome him and entertaine him with honour as Moses to like end went out to meet his father in law Exod. 18. 7. and Ioseph went out to meet Israel his father Gen. 46. 29. and the kings of Sodom of Salem to meet Abraham Gen. 14. 17 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King as false prophets have alwayes been of wicked Rulers because they serve their lusts It had beene Moabs dutie to have met their brother Israel with bread and water in the way when they came out of Egypt but loe the King of Moab goeth out even to the utmost border of his land to meet this soothsayer whom he had hired to curse Israel therefore God commandeth his people not to seeke their peace or good for ever Deut. 23. 3. 6. Arnon the border betweene Moab and the Amorites Num. 21. 13 26. Vers. 37. Did not I sending send that is earnestly send unto thee Am I not able indeed a vaine boast and such as had no effect for he was not able indeed to honour Balaam in the end but sent him away in wrath and with disgrace confessing that the LORD had kept him backe from honour Num. 24. 10 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him Mat. 4. 8 9. so wicked Princes doe offer promotion to false prophets and flatterers which oftentimes God suffereth them not to performe and they turne the edge of their sword against the Israel of God which they are often forced to put up emptie into the sheath the Lord turning their intended curse into a blessing Vers. 38. am I able at all the word is doubled for more vehemencie canning can I speake that is surely I cannot in any wise Hee speaketh to excuse himselfe signifying his willingnesse to gratifie the king as appeared by his comming to him but shewing withall his inabilitie to doe ought against God or his people For the LORD their redeemer he frustrateth the tokens of the â—â—rs and maketh diviners mad he turneth wise men backeward maketh their knowledge foolish Esa. 44. 25. Vers. 39. Kirjath-huzeth which is by interpretation the citie of the outmost parts or the citie of streets It is the name of a citie of the situation in the utmost part of the land as the Chaldee interpreteth it the citie of his borders and the old Latine version calleth it the citie which was in the utmost borders of his kingdome w ch some thinke to be Ar forementioned in NuÌ„ 21. 28. called the corner of Moab in Ier. 48. 45. Sol. Iarchi in his annotations on this place expoundeth it a citie full of streets men and children in the outer parts of it Vers. 40. Balak slew oxen either for sacrifice as the word is often used for sacrificing or for a feast to welcome Balaam or for both as the Moabites used such idolatrous feasts whereof the people did eat Num. 25. 1 2. Thus Balak rejoyced at the comming of his friend and received him with all royall solemnity Wherein as we see the entertainment that this wicked prophet had that his honour and good cheere might make him to forget the perils w ch he had passed and might againe fall into by the hand of God so may we observe the contrary dealing of the LORD and of this King The Angell of the Lord came out as an adversary to withstand him the King as a friend to welcome him The King blameth him for comming no sooner the Angell for going so soone The Angell met him with a sword to signifie that that should be his end if he went on in his wickednes the king receiveth him with a banquet and all honourable entertainment that by it and hope of more gaine and preferment he might be encouraged to goe on with his wicked enterprise Betweene these two Balaam chuseth the worser part for the honour of this world though even that also was taken away from him As the Partridge sitteth on egges and hatcheth them not so he that getteth riches and not by right shall leave them in the middest of his dayes and at his end shall be a foole Ier. 17. 11. Vers. 41. in the morning that is the next day early after the feast Thus Balak delaieth no time to accomplish his evill purpose beginning the day with mischiefe David was diligent in the mornings to destroy all the wicked of the land Psal. 101. 8. Balak riseth early to destroy the people of God and is of them whose feet run to evill and they make haste to shed
their captives and spoile are to be purified 25 The proportion whereby the prey is to be divided 28 The tribute levied unto the Lord of the divided prey and given to the Priests and Levites 48 The captaines of Israel numbring their souldiers misse not a man and therefore giue a voluntary oblation unto the Treasury of the Lord. ANd Iehovah spake unto Moses saying Avenge the vengeance of the sons of Israel upon the Midianites afterward shalt thou be gathered unto thy peoples And Moses spake unto the people saying Arme yee some men of your selves unto the warre and let them be against Midian to render the vengeance of Iehovah upon Midian A thousand of a tribe a thousand of a tribe of all the tribes of Israel shall ye send to the warre So there were delivered of the thousands of Israel a thousand of a tribe twelve thousand armed for war And Moses sent them a thousand of a tribe to the warre them and Phinehas the sonne of Eleazar the Priest to the warre and the holy instruments and the trumpets of alarme in his hand And they warred against Midian as Iehovah commanded Moses and they killed every male And they killed the Kings of Midian beside those that were slaine of them Evi and Rekem and Zur and Hur and Reba five Kings of Midian Balaam also the sonne of Beor they killed with the sword And the sonnes of Israel tooke the women of Midian captives and their little ones and tooke the prey of all their cattell and all their flockes and all their goods And they burnt all their cities in their habitations and all their castles with fire And they tooke all the spoile and all the booty of men and of beasts And they brought the captivity and the booty and the spoile unto Moses and unto Eleazar the Priest and unto the congregation of the sonnes of Israel unto the campe unto the plaines of Moab which are by Iordan neere Iericho And Moses and Eleazar the Priest and all the Princes of the Congregation went forth to meet them without the camp And Moses was wroth with the Officers of the host the captaines of thousands and the captaines of hundreds which came from the battell of the warre And Moses said unto them Have yee saved alive all the females Behold these were to the sonnes of Israel through the word of Balaam a cause to commit trespasse against Iehovah in the matter of Peor and there was a plague among the Congregation of Iehovah Now therefore kill every male among the little ones and kill every woman that hath knowne man by lying with a male But all the little ones among the women that have not knowne the lying with a male keepe alive for your selves And you encamp ye without the campe seven dayes whosoever hath killed any soule and whosoever hath touched any slaine purifie your selves and your captivitie in the third day and in the seventh day And purifie every garment and every instrument of skinne and every worke of goats haire and every instrument of wood And Eleazar the Priest said unto the men of the Armie which went to the warre This is the ordinance of the Law which Iehovah commanded Moses Onely the gold and the silver the brasse the iron the tinne and the lead Every thing that goeth thorow the fire ye shall make it passe thorow the fire and it shall be cleane neverthelesse it shall be purified with the water of separation and every thing that goeth not thorow the fire yee shall make passe thorow the water And yee shall wash your clothes in the seventh day and ye shall be cleane and afterward ye shall come into the campe And Iehovah spake unto Moses saying Take thou the summe of the bootie of the captivitie of man and of beast thou and Eleazar the Priest and the heads of the Fathers of the Congregation And divide the bootie into two parts between them that tooke upon them the warre who went out to battell and betweene all the Congregation And levie a tribute unto Iehovah of the men of warre which went out to battell one soule of five hundred of the men and of the beeves and of the asses and of the sheep Of their halfe shall yee take it and thou shalt give it unto Eleazar the Priest for an heave-offering of Iehovah And of the sons of Israels halfe thou shalt take one portion of fifty of the men of the beeves of the asses and of the sheepe of all beasts and thou shalt give them unto the Levites which keep the charge of the Tabernacle of Iehovah And Moses and Eleazar the Priest did as Iehovah commanded Moses And the booty the residue of the prey which the people of the armie had made prey of was six hundred thousand and seventy thousand and five thousand sheepe And seventie and two thousand beeves And sixtie and one thousand asses And soules of mankinde of the women which had not knowne the lying with male all the soules were two and thirtie thousand And the halfe which was the portion of them that went out to warre was the number of sheepe three hundred thousand thirty thousand and seven thousand and five hundred And Iehovahs tribute of the sheepe was six hundred seventie and five And the beeves were six and thirtie thousand and Iehovahs tribute of them was seventy and two And the asses were thirtie thousand and five hundred and Iehovahs tribute of them was sixtie and one And the soules of mankinde were sixteene thousand and Iehovahs tribute of them was two and thirty soules And Moses gave the tribute the heave-offering of Iehovah unto Eleazar the Priest as Iehovah commanded Moses And of the sonnes of Israels halfe which Moses divided from the men that warred Now the Congregations halfe was of the sheepe three hundred thousand and thirtie thousand seven thousand five hundred And beeves six and thirty thousand And Asses thirtie thousand and five hundred And soules of mankinde sixteene thousand And Moses tooke of the sonnes of Israel halfe one portion of fifty of man and of beast and gave them unto the Levites which kept the charge of the Tabernacle of Iehovah as Iehovah commanded Moses And the officers which were over the thousands of the host the captaines of thousands and captaines of hundreds came neere unto Moses And they said unto Moses Thy servants have taken the summe of the men of warre which were in our hand and there lacketh not a man of us Therefore we have brought an oblation for Iehovah what every man hath found of jewels of gold chaines and bracelets rings eare-rings tablets to make atonement for our soules before Iehovah And Moses and Eleazar the Priest tooke the gold of them every wrought jewel And all the gold of the heave-offering that they offered up to Iehovah was sixteen thousand seven hundred and fiftie shekels of the captaines of thousands and of the captaines of hundreds The men of the armie had taken spoile
sect 3. Vers. 9. shalt kill him by shewing the thing to the Magistrate who hath power to kill him therfore the Greeke translateth Shewing thou shalt shew concerning him thine hand this is spoken to the accuser or first witnesse who must cast the first stone at him Deut. 17. 7. Of the manner of stoning used in Israel see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah in Chaldee to make thee to erre from the feare of the Lord that is to goe astray from his true worship â—â—d service as feare in Esay 29. 13. is expounded worship in Matt. 15. 9. of servants in Greeke and Chaldee of servitude or bondage Vers. 11. shall doe no more Hebr. shall not adde to doe as this evill word that is any such evill thing as this is For punishment of transgressours is a meane to restraine others from wickednesse and to make them wise Prov. 21. 11. On the contrary Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words All Israel shall heare c. that a cryer was to proclaime before him unto all the cause of his death and they note foure sorts of evill doers before whom such proclamation was made The rebellious Elder Deut. 17. 13. the presumptuous false witnesse Deut. 19. 19 20. the intiser to Idolatry here spoken of and the stubborne rebellious sonne Deut. 21. 18 21. Maimony tom 4. treat of Rebels c. 3. s. 8. Vers. 12. If thou shalt heare say in one or When thou shalt heare of one that is of any one of thy cities This is one of the most severe lawes wherein God sheweth his jealousie and indignation against idolaters to the utter rooting out not onely of their persons but or their posterity goods and citie it selfe for ever of thy cities of the cities of Israel which were Gods people against whom onely this law is given if they should bee drawne to idolatry and not against those that were without So of spirituall judgment it is said Doe not yee judge them that are within But them that are without God judgeth 1 Cor. 5. 12 13. Vers. 13. sonnes of Belial that is wicked or mischievous persons which the Chaldee interpreteth sonnes of wickednesse Belial in Hebrew Beliijagnal is by interpretation without profit or without yoake that is lawlesse rebellious and wicked and this name is given unto Satan or Antichrist opposed unto Christ in 2 Cor. 6. 15. and to bee sonnes of Belial is to be addicted or given over unto wickednesse as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King 21. 10. The like is of a daughter of Belial 1 Sam. 1. 16. and man of Belial 1 Sam. 25. 25. and sometime the wicked are simply called Belial as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons so is it also to wicked things words or thoughts as in Deut. 15. 9. out from the middest of thee or from among you speaking to Israel from whom such wicked persons might in all ages goe forth as they did also from the Christian Churches as it is said They went out from us but they were not of us 1 Ioh. 2. 19. And this their going out argueth likewise their stubborne and presumptuous carriage in their evill which they did not in secret but as proclaiming warre against the Lord. have thrust away or have driven have withdrawne to wit out of the way as was expressed in vers 5. the Chaldee expoundeth it have caused to erre or goe astray and it noteth the force and efficacie or such seducers as Ieroboam is said to have driven Israel from following the Lord 2 King 17. 21. See before on Deut. 4. 19. the inhâ—bâ—tants This is spoken generally and indefinitely if all the inhabitants were seduced there is no doubt but the judgment following was to be executed the Hebrews also thinke if the greater part of the citie were drawn away they all that were seduced were to dye and the citie to bee destroyed but if the lesser part onely were withdrawne then they were killed but the citie it selfe was to be let stand as is further shewed in the annotations following other gods in Chaldee the idols of the peoples so here were two evills the forsaking of the true God whom they had knowne and the following of other gods whom they had not knowne Of these the Lord saith by his Prophet Bee astonished O yee heavens at this and be horribly afraid he yee very desolate saith the LORD for my people have committed two evills they have forsaken me the fountaine of living waters they have hewed them out cesternes broken cesternes that can hold no water Ier. 2. 12 13. Vers. 14. Then shalt thou enquire hee speaketh to Israel and therein chiefly to the Rulers whom it most concerned to try out this case and by these three enquire search aske that well or diligently he teacheth them what care should be had for finding out the truth that this severe judgment came not upon any without their due demerit The Hebrewes say They judge not a citie thrust away but in the judgment hall of 71 Magistrates it is said in Deut. 17. 5. Thou shalt bring forth that man or that woman unto thy gates and shalt stone them c. Particular persons are killed by the Iudges that are in every citie but the multitude are not killed save by the great Synedrion The great Court doe send and enquire and search till they know evidently that all the citie or the most of it is thrust away and turned to idolatry Afterward they send two learned men to admonish and to convert them If they convert and shew repentance it is well but if they persist in their folly the Synedrion doe command all Israel to goe up against them to warre and they doe besiege them and wage warre against them untill the citie be broken up When it is broken up forthwith they set for them many courts of judgment and doe judge them whosoever hath two witnesses come against him that hee served an Idoll after they have dispatched him they put him apart If all the Idolaters be found the lesser number they stone them to death and the rest of the citie is delivered If they be found the greater number they carry them up to the high Court and give sentence there against them Maim treat of Idolat c. 4. s. 3. 6. Vers. 15. smite the inhabitants the Greeke saith kill all the inhabitants with the slaughter of the sword which is to bee understood if they bee all found guilty as they say They kill with the sword all that have served the Idoll and smite every soule men women and children if all the citie bee thrust away If the Idolaters be found the greater number they smite all the little ones and women
without seed Deut 25. 5. Brethren by the mothers side only are not counted for brethren in the case of inheritance or of taking the brothers wife and putting off the shooe but are as if they mere none for there is no brotherhood but by the fathers side Strangers that are become Proselytes and servants which have their freedome have no brotherhood at all but are as strangers one to another c. Maimony tom 2. in Iibbum or treat of taking the Brothers wise chap. 1. sect 1. 7 8. So in the Gospell this case is propounded to our Saviour in generall termes Moses said if any man die Matt. 22. 24. or if any mans brother die Mark 12. 19. Luk. 20. 28. that it seemeth even then this law was not thought to intend the first-borne onely have no sonne Hebr. no sonne to him that is no childe for sonne the Greeke translateth seed which comprehendeth sonne or daughter so in the Gospell it is translated having no children Matt. 22. 24. or hee die childlesse Luk. 20. 28. and in Matt. 22. 25. it is said having no seed Thus the Hebrewes expound it That which is said in the Law AND HAVE NO SON whether it be sonne or daughter or seed of son or seed of daughter c. if he have seed by that wife or by another he freeth his wife from unloosing the shooe or marrying his brother yea though he have a seed which is a bastard c. But if he have a sonne by a bond-woman or by an alien hee freeth not his wife for the seed that commeth of a bond-woman are servants Exod. 21. 4. and they which come of Infidels are Infidels and are as none for of the heathen he saith HE WILL TVRNE AWAY THY SON FROM AFTER ME Deut. 7. 4. hee turneth him away from being counted of the Church And though his son by the bond-woman be made free or his son by the alien bee become a Proselyte yet are they as other strangers and freed servants and doe not discharge his wife c. Whoso dieth and leaveth his wife with childe if she have an untimely birth after his death she is to marry her husbands brother but if she bring it forth and the childe commeth out alive into the aire of the world although it die in the houre that it is borne loe his mother is discharged from pulling off the shooe or marying her husbands brother Maim in Iibbum chap. 1. sect 3 4 5. a stranger that is of another family in Israel as the Greeke translateth it a man not neere that is not neere of kin The Hebrewes say If she be married to another he lie with her before she be maried to her husbands brother or have pulled off his shooe he and she are to be beaten and shee is to goe out by bill of divorce Maim in Iibbum c. 2 s. 18. her husbands brother or next neerest kinsman as in Ruths case Ruth 3. Here they say Who so dieth and leaveth many brethren it is commanded that the eldest marry his brothers wife or pull off his shooe If the eldest will not they turn to all the other brethrē if they will not they turne againe to the eldest and say Vpon thee the commandement lieth either to pull off the shooe or to marry thy brothers wife and they cannot compell the husbands brother to marry her but they may compell him to pull off the shooe If the eldest brother be gone into another countrey his younger brother may not say the commandement lieth upon my elder brother wait for him till he come but they say to this that he now marry or pull off the shooe Maimony in Iibbum chap. 2. sect 6 9. goe in unto her into the chamber as Iudg. 15. 1. that is take her to wife The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death which was to see whether shee were with childe or not and such was the custome for all other women that were widowes they maried not till after three moneths Maim in Iibbum chap. 1. sect 19. This seemeth necessary in this case for if she were with childe brought it forth alive it was not lawfull for her brother in law to have her Levit. 18. 16. Vers. 6. stand up in the name of his brother that is be counted and called the seed of the dead man not of the living and for this cause Onan sinned in not performing this duty because hee know that the seed should not be his Gen. 38. 9. Thus Obed whom Boaz begat of Ruth is said to bee the sonne of Naomi Ruth 4. 17. And as hee did this for his dead brother so by the Hebrewes Who so maried his brothers wife hee was the heire of all his brothers goods Maimony tom 4. treat of Inheritances chap. 3. sect 7. his name be not blotted but or not wiped out for that was an heavie judgment in Israel Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs the Lord promiseth to give them a name better than of sonnes and of daughters Esay 56. 5. And this sheweth the reason o◠this Law that God would have brethren shew mercy one to another both to the living and to the dead as Ruth 2. 20. that widowes should not be left comfortlesse and that families should not be cut off from their inheritances in Canaan which were figures of a better and heavenly heritage as is shewed on Gen. 12. 5. but that the name of the dead might be raised up upon their inheritances Ruth 4. 5 10. And as Christ himselfe came according to the flesh after this manner of kindnesse shewed by Booz his grandfather so unto him and his Church may the truth of this shadow and legall ordinance be applied For the Church of Israel was his wife Hos. 2. who bare him no children by the Law Rom. 7. and 10. and 11. But the Apostles his brethren Iohn 20. 17. by the immortall seed of the Gospell begat children unto him both of the Iewes and Gentiles 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name 1 Cor. 1. 12 13. but to carry the name of Christ whose name shall be forever and continued as long as the Sun in whom all nations shall blesse themselves and blessed be the name of his glory for ever Psal. 72. 17 19. Vers. 7. like not or be not willing have no delight or pleasure so in vers 8. Though God would have brethren performe the soresaid dutie yet if their affections were contrary hee forced them not hereunto lest worse evils should grow in families through want of love which is the bond of perfectnesse But what if the woman her selfe were not willing For this God giveth no expresse Law but by the Hebrewes opinion if she were fit to marry him and would not she was judged as a woman rebellious against her husband and was put away
heart and an heart meaneth a double deceitfull heart 1 Chron. 12. 33. This Law forbiddeth not onely all unrighteousnesse in buying selling and exchanging but all unjustice in judgement Matth. 7. 1 2. as God blaming the Iudges saith You weigh the violent wrong of your hands in the earth Psal. 58. 3. The like evill is to be avoided in handling the word of God that it be not deceitfully 2 Cor. 4. 2. So for measuring the ordinances of God in his Church by the Reed and Line which he hath given therefore Ezek. 40. 3 5. 43. 10. Re. 11. 1. called a golden Reed Re. 21. 15. Vers. 14. in thine house Though a man doe not weight or measure with such yet it is unlawfull to have a light weight or scant measure in his house or shop as the Hebrewes teach from this place for another may come who knoweth not that it lacketh weight and may weight with it Maimony treat of Theft chap. 7. sect 3. Ephah or Bushell in Greeke and Chaldee a measure and a measure that is a double measure The Ephah is named in stead of all other what it was see on Lev. 19. 36. and Exod. 16. 36. So in Prov. 20. 10. A stone and a stone an Ephah and an Ephah are an abomination to Iehovah even both of them See also Prov. 11. 1. and 20. 23. Vers. 15. A perfect stone in Greeke A true weight so after a true measure Hence Solomon saith A perfect stone is the Lords delight Prov. 11. 1. and a just Hebr. and a stone of justice so an Ephah of justice that is most just and exact contrary to them that made the Ephah small and the shekel great Amos 8. 5. So in Ezek. 45. 10. it is said Balances of justice and an Ephah of justice and a Bath of justice shall ye have God here commandeth justice and equity in all things corporall and spirituall as our Saviour teacheth us saying Iudge not and ye shall not be judged condemne not and ye shall not be condemned forgive and ye shall be forgiven Give and it shall be given unto you good measure pressed downe and shaken together and running over c. Luke 6. 37 38. And Iob applying this to his state of life saith Let him weigh me in balances of justice that God may know mine integrity Iob 31. 6. And every man is willed to ponder or weigh the path of his feet Prov. 4. 26. that is as the Apostle expoundeth it to make strait paths for his feet Heb. 12. 13. may be lengthned or prolonged or that they may lengthen thy daies of which phrase see Exod. 20. 12. As a just weight and balance are the Lords Prov. 16. 11. and his delight Prov. 11. 1. so hee rewardeth with blessing and long life the keeping of this law than which there is none more necessarie in humane society Vers. 16. an abomination that is most abominable yea not onely the person that doth these but even the weights and measures themselves are said to be an abomination Prov. 11. 1. and 20. 23. and the rather for that this injury is done under a shew of justice and done especially to the poorer sort which buy by retale whose wrong God especially regardeth unrighteousnesse or injurious evill which generall word is here added to imply all other wrongs and deceits which abound among men whereby they oppresse and defraud one another but the Lord is the avenger of all such 1 Thess. 4. 6. and he hath sworne by the excellency of Iakob Surely I will never forget any of their workes Amos 8. 5 7. Vers. 17. Remember Hebr. To remember of which phrase see the notes on Exod. 13. 3. Amalek that is the Amalekites which were the children of Esau Iakobs brother of whose wickednesse see Exod. 17. 8. c. Vers. 18. he met thee by way of enmitie not of amity therefore the Greeke translateth hee resisted thee when it had beene his dutie to have met them with bread and water for their refreshing Deut. 23. 4. In 1 Sam. 15. 2. it is said hee layd wait for Israel in the way smote the hindmost Hebr. out off the taile a stratageme of warre lawfull against Gods enemies as Ios. 10. 19 but wicked against his people The Greeke translateth Cut off thy hindmost troope in Chaldee he killed feeblè in Greeke wearied in Chaldee lingring which fact was cruelty in Amalek for the faint and feeble ought to be comforted and refreshed Matth. 11. 28. 1 Thess. 5. 14. and such were gathered in therereward as Israel marched Numb 10. 25. Though this might be a just correction from God of such as fainted in their travels wherein they should have beene incouraged See the notes on Exod. 17. 8. feared not God the Chaldee saith hee feared not the glory of the Lord for his glory conducted them in a pillar of cloud and fire Exod. 13. 21. and God by signes and wonders great plagues and terriblenesse had brought Israel out of Egypt which made all peoples afraid Exod. 15. 14. c. yet Amalek feared not As by the feare of the Lord men depart from evill Prov. 16. 6. so the want of his feare is the cause why men rush into all evill Psalme 36. 1 2 c. Vers. 19. given rest unto thee from all under which is implied a subduing of all the enemies for so these phrases doe explaine one another 2 Sam. 7 11. with 1 Chron. 17. 10. And here God deferreth vengeance till after many yeeres so shewing for bearance towards the wicked which should leade them to repentance Rom. 2. 4. and compassion towards his people whom he would not exercise with all warres at once lest they should be discomfited See Exod. 13. 17. blot out or â—ipe out the remembrance that there should no name or memoriall of them remaine a signe of great wrath as Deut. 9. 14. and 29. 20. This judgement God executed by Saul the first King of Israel whom he sent to destroy utterly these Amalekites both man and woman infant and suckling 〈…〉 xe and sheepe camell and asse 1 Sam. 15. 2 〈◊〉 But he failed in the performance of it therefore God stirred up the Simconites in King Ezeki 〈…〉 daies and they smote the rest of the Amalekites that were escaped 1 Chron. 4. 42. 43. yet Haman of Agag the Amalekite remained who plotted the death of all the Iewes but he and his ten sons were killed and Amaleks memory is perished Hest. 3. c. And under this the like judgement on Antichrist was figured see the Annotations on Exod. 17. shalâ— not forget that is Take heed thou forget it not by forgetting he implieth also neglect of performing this judgement Therefore Saul who performed it not thorowly but spared the King and the best of the cattell though for sacrifice unto the Lord was rejected of God as having sinned greatly 1 Sam. 15. 9. 21. 23. and for it hee was slaine 1 Chron. 10. 13. and an Amalekite had an hand in his
thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. â—ell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere Lâ—by that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put
affection For the returning of the prayer seemeth to meane the often minding and repeating of it the bosome signifieth secrecie Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection Num. 11. 12. Ioh. 1. 18. Or wee may reade it thus Let my prayer returne into thy bosome that is I wished no worse to them than to my selfe let me receive of God such good as I prayed for them See Psal. 79. 12. Vers. 14. sad or blacke to wit in blacke and mournfull attire and with sad and heavy countenance as the Greeke here translateth it Scuthropazon which word the new testament also useth Matt. 6. 16. Luke 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother mourneth at her funerall In this case the affections are most strong Therefore the Priests were permitted to mourne for such Levit. 21. 1 2 3. Vers. 15. my halting that is my calamitie and infirmitie whereby I seemed ready to fall So in Psal. 38. 18. Ier. 20. 10. the smiters that smote me with the tongue as Ier. 18. 18. and as here followeth they rent c. The Seventy in Greeke turne it Scourges alluding as I thinke to the scourge of the tongue as Iob 5. 21. and another Greeke version hath plectai smiters It may also be read the smitten that is abjects vile persons Iob 30. 8. as the Chaldee expresseth it the wicked or understand smitten on their feet as 2 Sam. 4. 4. that is lame so faining themselves or smitten in spirit as Esai 66. 2. that is grieved in outward shew they rent to wit me with reproaches as Matt. 7. 6. or rent their garments counterfeiting sorrow for me Iob 2. 12. Vers. 16. hypocrites or close dissemblers which outwardly cover and cloke their wickednesse wherewith inwardly they are defiled Matt. 23. 27 28. or which have their hearts covered Iob 36. 13. The Greeke also from whence our English word hypocrisie is borrowed signifieth an under judgement that is dissimulation scoffers or of scoffes that is men that make scoffs as in Psal. 36. 12. pride is for proud persons for a cake of bread that is for good cheare for their bellies or at their belly cheare at banquets So Solomon speaketh of some that will transgresse for a peece of bread Prov. 28. 21. The originall word Magâ—nog is a cake 1 King 17. 12. and as bread is used for all food Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats as in Hos. 7. Ephraim is likened to a cake and their enemies to banketters that greedily eat them up verse 8 9. so here David matcheth his adversaries with hypocriticall and scoffing parasites whose God was their belly as Phil. 3. 19. Or wee may figuratively take this word for a mocke jest or merâ—ment and so reade it with hypocriticall jesting scoffers and this the Greeke favoureth saying they mocked me with mockage gnashing or they gnashed Hebr. to gnash but a word thus indefinite following another with person is it selfe of the same by proprietie of the Hebrew tongue So Psal. 49. 15. their teeth the teeth of them and him that is of every of them See Psal. 2. 3. Vers. 17. returne or reduce restore stay my soule or life so Iob 33. 30. alonely or solitarie desolate soule See Psal. 23. 21 23. Vers. 18. a mightie people or a strong to wit in number that is a great multitude The word Ghnatsum as it is mighty in strength Psal. 135. 10. Prov. 30. 26. so is it many in number Psal. 40. 6. 13. and 105. 24. and 137. 17. Vers. 19. enemies with falsitie that is for a false cause or as the Greeke explaineth it unjustly winke make secret signes by the winking of the eye which argueth both privie and scoruefull gesture therefore this alwaies is a signe of evill Prov. 10. 10. and 6. 13. not peace that is not peaceably or friendly which yet some hypocrites doe Psal. 28. 3. or not speake to come to any sound composition or peaceable end which one may trust unto But God speaketh peace to his people Psal. 85. 9. words of deceits deceitfull words or things Vers. 21. hath seene or seeth to wit the evill of David or that which we desired In speeches of evill cases often the Hebrew useth silence So after in Psal. 54. 9. and 59. 11. and 118. 7. Vers. 23. to my judgement that is to judge and avenge me of mine enemies so after to my plea is to plead my cause as vers 1. Vers. 25. aha our soule that is abaâ—â— have our desire Soule is sometime put for desire Psal. 41. 3. Vers. 26. cloathed with bashfulnesse meaning their confusion on every side when nothing but their shame appeareth and so continueth So Psal. 109. 29. and 132. 18. Iob 8. 22. that magnifie to wit their mouthes as is expressed Hobad 1. 12. Ezek. 35. 13. that is speake great things and boastfully as the Greeke explaineth So after in Psal. 38. 17. and 55. 13. delight my justice whom my justice and innocency pleaseth or delighteth and the defence thereof PSAL. XXXVI The grievous estate of the wicked 6 The excellencie of Gods mercies to such as trust in him 11 A prayer for the righteous 13 and prophesie of the wickeds fall To the master of the musicke a Psalme of David the servant of Iehovah THe trespasse of the wicked assuredly saith in the inmost of my heart no dread of God is before his eyes For he flattereth himselfe in his owne eyes to find his iniquity which he ought to hate The words of his mouth are iniquity and deceit he hath left off to be prudent to doe good He thinketh iniquity upon his bed he setteth himselfe on a way not good he refuseth not evill Iehovah thy mercy is in the heauens thy faithfulnesse unto the skies Thy justice as the mountaines of God thy judgements a great depth Iehovah thou savest man and beast How precious is thy mercy O God and the sons of Adam hope for safety in the shadow of thy wings They shall be plenteously moistened with the fatnesse of thy house and the streame of thy pleasures thou wilt give them to drinke Because with thee is the well of life in thy light we see light Extend thy mercy to them that know thee and thy justice to the right of heart Let not the foot of pride come on me and the hand of the wicked let it not make meflee There have they fallen that worke painfull iniquitie they have beene thrust downe and have not beene able to rise Annotations THe trespasse of the wicked or Trespasse saith to the wicked that is perswadeth imboldneth hardeneth him assuredly saith or it is an assured saying a faithfull affirmation This word is peculiar to the oracles of God which are sure and faithfull as the Apostle sometime mentioneth faithfull sayings 1 Tim. 1. 15. and 3. 1. and 4. 9. In the new Testament it is interpreted said Mat. 22. 44. from
or of archers the â—â—ut or 〈◊〉 of the cane that is such as use canes or reeds whereof speares or arrowes were made Of this word company see before vers 11. It may also be read the wild beasts of the reeds meaning the savage wicked people So the Chaldee turneth it the armies of sinners mighty bulls the high Priests and great personages see Psal. 2â— 13. that submitteth that is the Hypocrite which â—aineth subjection as the former were professed enemies or till â—e that is every one submit as Deut. 33. 29 The word signifieth such submission as when one casts downe himselfe at the feet as to be trodden on so Prov. 6. 3. he hath scattered this is spoken to the Church of God The Greek turneth it as the former Scatter thou Vers. 32. Princely Ambassadours Heb. Chashmannim a word not used but here The Greeke saith Presbeis Ambassadours Egypt in Hebrew called Mitsrajim the name of the sonne of Cham the sonne of Noah Gen. 10. 6. who called the country where he his posterity dwelt by his owne name In Greek and in the new Testament it is alwaies called Egypt This is a prophesie of the calling of the Gentiles to the faith as the Chaldee saith that they may be made proselytes Aethiopia in Hebrew Cush another sonne of Cham brother to Mâ—sraim and Canaan Gen. 10. 6. the country where he and his children dwelt is called by his name Cush in Greeke Aethiopia The people we call back Moores hastily stretch Hebr. make run nothing the readinesse of that nation to offer gifts and sacrifices or as the Châ—â—dee explaineth it to spread out their hands in prayer and to receive the Gospell See Act. 8. 27 c. Vers. 34. of heavens of antiquitie that is the most ancient and highest heavens which were since the world began noting hereby Gods powerfull Majestie and helpe to his Church as Deut. 33. 26. will give or giveth usually his voice that iâ— speakes aloud or thundereth see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sonnes of thunder Mark 3. 17. and Christs powerfull voice raiseth the dead Ioh. 5. 25. Vers. 35. Give the strength that is strong praise and the glory of the Kingdome see Psal. 8. 3. Vers. 36. Sanâ—tuaries the holy and most holy places of the Tabernacle and Heaven it selfe see Psal. 43. 3. the people that is as the Greeke explaineth his people So the soule Psal. 69. 2. foâ— my soule see Psal. 45. 4. Blessed be God Hereupon God was called in Israel the Blessed one as Mark. 14. 61. Art thou Christ the sonne of the Blessed that is the son of God Mat. 26. 63. PSAL. LXIX David the father and figure of Christ complaineth of his great afflictions 14 He prayeth for deliverance 23 He devoteth his enemies to destruction 31 He praiseth God for the salvation of his Church To the Master of the Musicke upon Shoshannim a Psalme of David SAve me O God for waters are entred even to the soule I sinke downe in the mud of the gulfe where no standing is I am entred into the deeps of waters and the streaming floud overfloweth me I am weary with my crying my throat is burnt mine eyes faile I attentively waiting for my God Many are moe than the haires of my head they that hate me without cause mighty are they that would suppresse me mine enemies falsly that which I tooke not away then I restored O God thou knowest my foolishnesse and my guiltinesses are not concealed from thee Let not them be abashed for me that hopefully expect thee Lord Iehovih of hosts let them not be ashamed for mee that seeke thee O God of Israel For for thy sake doe I beare reproach shame covereth my face I am become a stranger to my brethren and a forreiner to my mothers sonnes For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me And I wept with fasting afflicted my soule and it was for reproacheâ— to me And I made my rayment sacke cloth and I was to them for a Proverbe They that sit in the gate spake against me and they that drinke strong drinke made melodies And I my prayer is to thee Iehovah in time of acceptation O God in multitude of thy mercy answer thou me in the truth of thy salvation Deliver me out of the mire and let mee not sinke downe let mee bee delivered from my haters and out of the deeps of waters Let not the streaming floud of waters oâ—erflow me neither let the gulfe swallow me neither let the pit shut her mouth upon me Answer mee Iehovah for thy kinde mercy is good according to the multitude of thy tender mercies turne the face unto me And hide not thy face from thy servant for distresse is on me make haste answer me Draw neere to my soule redeeme it because of mine enemies ransome thou me Thou hast knowne my reproach and my shame and my dishonour before thee are all my distressers Reproach hath broken my heart and I am full of heavinesse and I looked for some to mone me but none came and for comforters but I found none But they gave me gall for my meat and in my thirst they gave me vineger to drinke Let their table be before them for a sâ—are and for recompences for a trap-fall Let their eyes be darkened that they see not and make their loines to shake continually Powre out upon them thy detesting ire and let the burning wrath of thine anger take them Let their Castle be desolate within their tents let there not be a dweller For they persecute him whom thou hast smitten and they tell of the sorrow of thy wounded ones Give thou iniquity unto their iniquity and let them not come into thy justice Let them bee wiped out of the Booke of the living and let them not be written with the just And I poore afflicted and sorrowing let thy salvation O God lift me up I will praise the Name of God with a song and magnifie him with confession And it shall be better to Iehovah than a young Bull that hath hornes that parteth the hoofe The meeke shall see it they shall reioyce the seekers of God and your heart shall live For Iehovah heareth the needy and despiseth not his prisoners Praise him let heavens and earth seas and all that creepeth in them For God will save Sion and build the Cities of Iudah and they shall dwell there and have it for inheritance And the seed of his servants shall possesse it and they that love his name shall dwell therein Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Vers. 2. Save me c. David in his troubles being a figure of Christ prayeth for deliverance from tentations and persecutions under the similitude of waters mud myre pit deeps streames c. and that this Psalme had accomplishment in Christ the Evangelists shew Mat. 27. 48.
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is