2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
bloud Prov. 1. 16. the high places of Baal in Greeke the pillar of Baal the Chaldee expoundeth it the high place of his feare meaning of his god or idoll whom he feared as God is called the Feare in Psal. 76. 12. and Targum Ionathan nameth it the Feare or idoll of Pâ—or whereof see Num. 25. 3. Baal by interpretation a Lord Master or Patron is a name given to the idols of many nations which they used to worship on high places hils or mountains Deâ—â— 12. 2. And here doe Balak and Balaam build altars and offer sacrifices Numb 23. 1. that they might curse Israel for as God sendeth his people helpe from his Sanctuarie and supporteth them out of Sion Psalm 20. 2. and commeth unto them to blesse them in all places where he putteth the memoriall of his name Exâ—â— 10. 24. so the Idolaters thought of their high pâ—â—ces that they were the fittest to obtaine their requests in from the hand of God though it were to curse his people that he might see or and hee saw meaning Balaam the Greeke translateth and â—e to wit Bâ—lak shewed him a part of the people to wit of Israel whom hee would have him to behold that his curse might be the more powerfull and effectuall See Num. 23. 13. CHAP. XXIII 1 Balaam and Balak offer sacrifices 4 God meeteth Balaam and putteth in his mouth a blessing which offendeth Balak 13 They come to another place to curse the people of the Lord and there againe they offer sacrifices 16 God meeteth Balaam and putteth in his mouth a more ample blessing 26 Balak being more offended bringeth Balaam to a third place where also they sacrifice ANd Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven â—ams And Balak did as Balaam had spoken and Balak and Balaam offered a bullock and a ram on an altar And Balaam said unto Balak Stand by thy Burnt-offering and I will goe peradventure Iehovah will come to meet me and what word soever hee sheweth me I will tell thee and hee went to an high place And God met Balaam and he said unto him I have prepared seven altaâ—s and I have offered a bullocke and a ram on an altar And Iehovah put a word in Balaams mouth and said Returne unto Balak and thus thou shalt speake And he returned unto him and loe he stood by his Burnt-offering he and all the Princes of Moab And he tooke up his parable and said Balak the King of Moab hath brought mee from Aram from the mountains of the East saying Come curse me Iakob and come deâ—ie Israel How shall I curse whom God hath not cursed and how shall I deâ—â—e whom Iehovah hath not defied For from the top of the â—ocks I see him and from the hiâ—s I behold him loe the people shall dwell alone and shall not be râ—ckoned among the Nations Who can count the dust of Iakob and the number of the fourth part of Israel Let my soule die the death of the righteous men and let my last end be like his And Balak said unto Balaam What hast thou done unto me I tooke thee to curse mine enemies and behold blessing thou hast blessed them And he answered and said Must I not take heed to speake that which Iehovah hath put in my mouth And Balak said unto him Come I pray thee with me unto another place that thou maist see them from thence thou shalt see but the utmost part of them and shalt not see them all and curse me them from thence And he tooke him to the field of Zophim to the top of Pisgah and he built seven altars and offered a bullock and a ram on an altar And he said unto Balak Stand here by thy Burnt-offering and I will meet yonder And Iehovah met Balaam and put a word in his mouth and said Returne unto Balak and thus thou shalt speake And he came unto him and lo he stood by his burnt-offering and the Princes of Moab with him and Balak said unto him What hath Iehovah spoken And he tooke up his parable and said Rise up Balak and heare hearken unto me thou son of Zippor God is not a man that hee should lie or a son of Adam that he should repent hath he said and shall he not doe and hath he spoken and shall hee not confirme it Behold I have received to blesse and he hath blessed I can not reverse it He hath not beheld iniquitie in Iakob neither hath he seene perversenesse in Israel Iehovah his God is with him and the showt of a King is among them God brought them forth out of Egypt hee hath as the strengths of an Vnicorne Surely there is no inchantment against Iakob nor divination against Israel according to this time it shal be said of Iakob and of Israel What hath God wrought Behold the people shall rise up as a couragious Lion and lift up himselfe as a renting lion he shall not lie downe untill he eat the prey and drinke the bloud of the slaine And Balak said unto Balaam Neither cursing curse him nor blessing blesse him And Balaam answered and said unto Balak Spake I not unto thee saying All that Iehovah speaketh that I must doe And Balak said unto Balaam Come I pray thee I will take thee unto another place peradventure it will be right in the â—ies of God that thou shalt curse me them from thence And Balak tooke Balaam unto the top of Peor that looketh toward Ieshimon And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams And Balak did as Balaam had said and hee offered a bullocke and a ram on an altar Annotations BVild me here or Build for me in this place seven altars Balaam here bewraieth his impiety when in stead of disswading the king from his evill enterprise by the word of God who had forbidden him to curse Israel Num. 22. 12. hee attempteth together with him to effect his wicked purpose and that which is worst of all under the colour of religious actions building altars and offering sacrifices to God hereby to intreat and obtaine leave of him to curse his people For it was the manner in those dayes to seeke the Lord and obtaine his favour by sacrifice Gen. 46. 1 2. c. 1 Sam. 13. 9 12. Hos. 5. 6. Thus Balaam hath soone forgotten the Oracle of God the sword of the Angell and dangers that hee so hardly escaped by the way and greedily runneth after the errour of his evill heart fulfilling the saying of the Prophet Let favour be shewed to the wicked yet will he not learne righteousnesse Esai 26. 10. prepare me or prepare for me As Balak said Curse me Iakob and deâ—ie Israel so Balaam saith Build me altars and prepare me sacrifices his intent being not to honour God but to curse his people Thus religion is made a cloke of wickednesse The sacrifice of the
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
20. with his next friend or his neighbour his friend with whom he is associate Sometime this word is used for a speciall friend 2 Sam. 13. 3. Psal. 35. 14. Prov. 17. 17. but often generally for a neighbour or next as the new Testament translateth it in Greeke Mat. 19. 19. from Levit. 19. 18. And who is our neighbour our Lord teacheth us Luke 10. 29 36. with lip of flatteries that is smooth deceitfull speeches as the Greeke translateth deceitfull lips a lip being sometime put for a speech or language Gen. 11. 1. Of such deceivers that had taught their tongues to speake lies Ieremy also complaineth Chap. 9. vers 4 5. a heart and a heart that is a double heart and deceitfull So stone and stone Ephah and Ephah Deut. 23. 13. 14. meaning double and deceitfull weights and measures The men of Zabulun are commended for that they were not thus of a heart and a heart 1 Chron. 12. 33. The Greeke translateth with a heart and a heart he speaketh evill things Vers. 5. our lips are with us or are ours that is we have skill power and liberty to speake who shall controll us Vers. 6. I will rise up the Chaldee addeth will rise up to judgement set in salvation that is deliver out of all misery and safely settle in health and prosperous estate he shall have breathing or he meaning God will give breathing or respiration to him that is to every poore man as after in vers 8. or hee will breath out that is speake plainly to him The Greeke changing the person translateth parrhesiásomai that is I will speake plainly with him So it noteth the bold assured comfort which God by promise giveth to the afflicted whose faithfull word is therefore commended in the verse following This word sometime is used for plaine and confident breathing out or uttering of the truth Habak 2. 3. Prov. 12. 17. Or we may understand it of the wicked thus I will set in salvation him whom he puffeth at that is whom the wicked boldly defieth as this word was used before Psal. 10. 5. or whom he hath insâ—ared The Chaldee expoundeth it I will appoint salvation for my people but against the wicked I will testifie evill Vers. 7. The sayings or the words promises tried examined fined as in fire The like praise of Gods pure word is in Psalm 18. 31. and 119. 140. Prov. 30. 5. a subliming furnace of earth This furnace called Ghnalil a sublimatorie of subliming or causing to ascend upward is the best and choisest vessell for trying and subliming of metall called therefore in Greeke Dokimion a Triall And the Apostle hath the like word for a Triall of faith better than gold 1 Pet. 1. 7. seven times or seven fold that is many times fully and sufficiently Seven is a perfect number used for many 1 Sam. 2. 5. Prov. 24. 16. and 26. 25. Vers. 8. preserve him that is every one of them so before in the end of the sixt verse and often in the Scripture like sudden change of number may be observed It may also be read prayer-wise keepe them preserve him The Greeke changeth person also saying wilt keepe us and preserve us from this generation that is from the men of this generation as when Christ said Whereto shall I liken this generation Mat. 11. 16. he meant Whereto shall I liken the men of this generation Luke 7. 31. The like may be seene in Mat. 12. 42. compared with Luke 11. 31. The originall word Dor that is generation race or age hath the signification of durance or durable dwelling and abiding Psal. 84. 11. and so noteth the whole age or time that a man dureth in this world Eccles. 1. 4. and so consequently for a multitude of men that live together in any age as here and Deut. 1. 35. and in many other places Vers. 9. vilenesse or vile luxuriousnesse riotize The word Zulluth here used is derived from Zolel that is a rioter glutton or luxurious person Deut. 21. 20. Prov. 23. 21. and consequently one vile contemptible and nought worth opposed unto the precious Ier. 15. 19. And here vilenesse or riotize may either be meant of the vice it selfe or of vicious doctrine opposed to Gods precious word before spoken of vers 7. or a vile and riotous person may so be called for more vehemencie sake as Pride for the proud man Psalm 36. 12. The Greeke translateth thus according to thine highnesse thou hast much increased or made abundant the sons of men The Chaldee thus the wicked walke round about as an horsleech that sucketh the bloud of the sonnes of men PSAL. XIII David complaineth of delay in helpe 4 prayeth for mercy 6 and glorieth therein To the Master of the Musicke a Psalme of David HOw long Iehovah wilt thou forget me for ever how long wilt thou hide thy face from me How long shal I set counsels in my soule sorrow in my heart by day how long shall my enemie be exalted above me Behold answer thou me Iehovah my God lighten thou mine eyes lest I sleepe the death Lest my enemy say I have prevailed against him my distressers be glad when I am moved But I in thy mercy doe I trust my heart shall be glad in thy salvation I will sing to Iehovah for he hath bounteously rewarded unto me Annotations HIde thy face that is withdraw thy favourable countenance and comfort which the Chaldee expoundeth the brightnesse of thy face This is contrary to the lifting up of the light of Gods face Psal. 4. 7. and importeth trouble and griefe and is caused by sinne and is the cause of many adversities and discomforts Deut. 31. 17. 18. Isa. 59. 2. Ezek. 39. 23 24 29. therefore this Prophet doth often complaine hereof and pray against iâ— Psalm 30. 8. and 104. 29. and 88. 15. and 69. 18. and 102. 3. and 143. 7. and 27. 9. Vers. 3. set counsels that is consult and devise with my selfe how to escape by day that is daily in Greeke day and night Vers. 4. lighten my eyes that is make them see cleare and consequently make me joyfull for the light of the eyes rejoyceth the heart Prov. 15. 30. Or keepe me alive which sense the words following seeme to imply and the like speeches in Prov. 29. 13. Eccles. 11. 7 8. The eyes are said to be inlightened when penurie sorrow sicknesse or other affliction whereby they were dulled is done away and the senses by some meanes refreshed 1 Sam. 14. 27. 29. Esr. 9. 8. also when ignorance is by Gods Word and Spirit done out of the minde Psal 19. 9. Ephes. 1. 18. See also Psal. 38. 11. left I sleepe or that I sleepe not the death meaning the sleepe of death that is lest I die For death is often called sleepe in the Scripture Psal. 76. 6. Iob 3. 13. and 14. 12. Act. 7. 60. and 13. â—6 the sleepe of eâ—ernitie Ier. 51. 39. The Chaldee paraphraseth thus Enlighten mine eyes in
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the