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
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
every man for himselfe And Moses and Eleazar the Priest tooke the gold of the captaines of thousands and of hundreds and brought it into the Tent of the congregation for a memoriall for the sonnes of Israel before Iehovah Annotations AVenge the vengeance or Revenge the revengement of the sons of Israel that is take vengeance for the Israelites wrong and injurie upon the Midianites who vexed Israel with their wiles and beguiled them in the matter of Peor Numb 25. 17 18. The Lord to whom vengeance and recompence belongeth Dent. 32. 35. and would not therefore have men avenge themselves Rom. 12. 19 commandeth this vengeance for his peoples sake many of whom he had formerly slaine for sinning with the Midianites Numb 25. 9. and now turneth his hand against their enemies because he is the avenger of all such 1 Thess. 4. 6. Therefore he calleth it here the vengeance of the sonnes of Israel but Moses calleth it the vengeance of Iehovah vers 3. And the commandement is given to Moses the Magistrate the Minister of God a revenger to execute wrath upon evill doers Rom. 13. 4. Midianites in Greeke Madianites the posterity of Midian the son of Abraham by his wife Keturah Gen. 25. 1 2. Why these were now punished rather than the Moabites their partners in sinne is touched on Numb 25. 17. gathered unto thy peoples that is die and be buried See the Annotations on Numb 20. 24. and Gen. 25. 8. Vers. 3. to render or to give the vengeance of Iehovah which phrase the Apostle useth in 2 Thess. 1. 8. giving or rendring vengeance on them that know not God That which in vers 2. was called the vengeance of the sonnes of Israel is here named the vengeance of the Lord as being executed by his word and for the injury done unto him for he that toucheth his people toucheth the apple of his eye Zach. 2. 8. The Chaldee here expoundeth it the vengeance of the people of the LORD Vers. 4. A thousand of a tribe a thousand that is of every tribe a thousand in all twelve thousand vers 5. which was but a small company in respect both of the six hundred thousands of Israel Numb 26. 51. and of the nation of the Midianites governed by five Kings vers 8. But there is no restrain to the Lord to save by many or by few 1 Sam. 14. 6. And this small number was chosen that the victorie might be acknowledged the Lords as after this he said unto Gideon The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves against me saying Mine owne hand hath saved me Iudg. 7. 2. Vers. 5. there were delivered in Chaldee there were chosen in Greeke they numbred Vers. 6. Phinehas the zealous Priest who had formerly slaine Cozbi the Princes daughter of Midian Num. 25. 7. 15. holy instruments Hebr. instruments or vessels of holinesse hereby the Arke and things belonging thereto may be meant as appeareth by Numb 14. 44. Or because the Arke was but one and he speaketh here of moe instruments the trumpets may be understood and so to reade it the holy instruments that is the trumpets c. for and is sometime used by way of explication for that is or to wit as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim or Golden plate as some do is unprobable because they were not in the hand of Phinehas but of Eleazar who was the high Priest Numb 27. 21. and 20. 26. trumpets of alarme to blow an alarme that they might be remembred before the Lord their God and saved from their enemies according to the law and promise in Num. 10. 9. and practise in ages following 2 Chron. 13. 12 14 15. Thus had they both Gods commandement and the signes of his presence and aid to sanctifie their expedition Vers. 8. beside those or with those that were slaine for the Hebrew gnal often signifieth with as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where five kings called else-where Princes and Dukes of Sibon Ios. 13. 21. But Sihon the Amorite being slaine before Num. 21. 23 24. these Dukes of his now reigned as Kings fought against Israel and were overcome by faith which subdueth kingdomes Hebr. 11. 33. The Antichristian Amorite the Beast hath twice five that is ten Kings as hornes on his head which make warre with the Lambe Christ and the Lambe overcommeth them Rev. 17. 12 14. and 19. 19. 21. Balaam also they killed among or with those that were slaine of them as is expressed in Numb 13. 22. which also is added in the Greeke version here So that either he stayed with the Midianites when he departed from Balak or returned from his place unto them as is noted on Num. 24. 25. And hee died not the death of the righteous as he seemed to desire Num. 23. 10. but his iniquitie was upon his bones though hee was the terrour of the mightie in the land of the living yet was he broken in the midst of the uncircumcised and lay with them that were slaine with the sword as the Prophet speaketh of others in Ezek. 32. 27 28. Vers. 10. castles or goodly buildings or villages see this word in Gen. 25. 16. The Chaldee here expoundeth it their houses of worship or adoration their Temples Vers. 12. the captivitie that is the captives women and children see Num. 21. 1. So after in vers 19. the bootie or the thing taken which being here distinguished from the captives meaneth the beasts and cattell as appeareth by vers 32. and 26. the spoile a generall word for things taken in warre Ios. 22. 8. implying sometime beasts and cattell also as in 2 Chron. 15. 11. and all other things as garments gold silver c. vers 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals 1 Sam. 14. 30. and the like These all they brought unto the Governours and Congregation to be disposed of according to the will of God whose the victory was Vers. 13. to meet them As Melchisedek King and Priest went forth to meet A bram returning from the slaughter of the Kings Gen. 14. so Moses the King Eleazar the Priest and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian Wherein the worke of Christ our King and Priest was figured who after our spirituall warfare with the enemies of our salvation meeteth us with his gracious Spirit to sanctifie and blesse us Hebr. 7. Also they went out to meet them to provide for the cleansing of the Souldiers w ch were polluted by the dead and might not therefore come into the campe before they were purified Num. 5. 2 3. and 19. 11 12 13. Vers. 14. the officers or the Bishops of the host as both the Hebrew and Greeke words signifie these were the captains as after is explained Moses who was the meekest man on earth in
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
9. 23. it was also the name of a citie and the prince thereof where Iakob bought a piece of ground Gen. 33. 18. 19. Here it is used but with reference to the name of the place for a portion of ground and so the Chaldee plainly expounds it one chiefe portion And that place of Sechem was the inheritance of Iosephs sons the Ephraimites Ios. 16. 1. c. and 20. 7. Ioh. 4. 5. and thither were Iosephs bones caried out of Egypt and buried Ios. 24. 1. 25. 32. have taken that is shall take but spoken prophetically and in faith as unto us a childe is borne Esa. 9. 6. which was a prophesie of Christ. Thus Iakob disposeth of things to come as already possessed wherupon his faith in this action is commended Heb. 11. 21. the Amorite that is as the Greeke translateth Amorites which one name is used generally for all the heathens that possessed the land Ios. 24. 8. Amos 2. 9. my sword that is the sword of my children the Ephraimites which helped to conquer the land and were a mighty people in Iosuahs time see Ios. 17. 14. 18. So my armeholes Ezek. 13. 18. that is the armeholes of my people also my wombe Iob 3. 10. that is my mothers wombe The Chaldee understood this sword and bow figuratively translating by my prayer and by my supplication CHAP. XLIX 1. Iakob calleth his sonnes to blesse them 3 The blessing of Ruben 5 of Simeon and Levi 8 of Iudas 13 of Zabulon 14 of Issachar 16 of Dan 19 of Gad 20 of Aser 21 of Naphtali 22 of Ioseph 27 of Benjamin 29 Iakob chargeth them about his buriall in Canaan 33 He dieth ANd Iakob called unto his sonnes and said Gather your selves together that I may shew you that which shall befall you in the latter daies Assemble your selves together and heare ye sonnes of Iakob and hearken unto Israel your father Ruben thou art my first-borne my might and the beginning of my valour the excellencie of hye-dignitie and the excellencie of strength Vnstable as waters excell not thou because thou wentest-up to thy fathers beds then thou defiledst my couch hee went-up unto Simeon and Levi brethren instruments of violent-wrong in their sojourning habitations My soule come not thou into their secret my glory be not thou united unto their assembly for in their anger they killed a man in their selfe-will they houghed the oxe Cursed be their anger for it was strong and their exceeding-wrath for it was hard I will divide them in Iakob and scatter them abroad in Israel Iudah thou thy brethren shall confesse thee thy hand shall be in the necke of thy enemies the sons of thy father shall bow-down themselves unto thee Iudah a renting-lions whelpe from the prey my sonne thou art gone-up he stouped-downe he couched as a renting-lion and as a couragious-lion who shall rouse him up The Scepter shall not depart from Iudah and the law-giver from betweene his feet untill Shiloh come and unto him shall the obedience of peoples be Binding his asse-colt unto the vine and the foale of his asse unto the choyce-vine hee washeth his raiment in wine and his covering in the blood of grapes His eyes shall be red with wine his teeth white with milke Zabulon hee shall dwell at the haven of the seas and he shall be for an haven of ships and his side shall be unto Sidon Issachar is a strong-boned asse couching betweene two-bounds And hee saw rest that it was good and the land that it was pleasant and bowed his shoulder to beare and was a servant unto tribute Dan he shall judge his people as one of the tribes of Israel Dan shall be a serpent by the way an adder by the path that biteth the horse heels his rider falleth backward For thy salvation Iearnestly expect Iehovah Gad a troupe shall with-troup-overcome him and hee shall with-troup-overcome at the last Concerning Aser his bread shall be fat and he shall give dainties of a king Naphtali is a hinde let-loose that giveth goodly sayings Ioseph sonne of a fruitfull vine sonne of a fruitfull vine by a well the daughters each runneth over the wall And the archers grieved-him-bitterly and shot and hated him But his bow abode in strength and the arms of his hands were made-firme by the hands of the Mighty-one of Iakob from thence the Feeder the Stone of Israel By the God of thy father who shall helpe thee and the Almighty who shall blesse thee with blessings of heaven from above blessings of the deep that lieth under blessings of the brests and of the wombe The blessings of thy father doe prevaile above the blessings of my progenitors unto the utmost-bound of the eternall hills they shall bee on the head of Ioseph and on the crown-of-the-head of the separated among his brethren Benjamin he shall ravin as a wolfe in the morning he shall eat the prey at evening he shall divide the spoile All these are the twelve tribes of Israel and this is it that their â—ather spake unto them and blessed them every-man even according to his blessing he blessed them And he commanded them and 〈◊〉 unto them I am to be gathered unto my people bury me with my fathers in the cave that is in the field of Ephron the Chethite In the cave that is in the field of Macpelah which is before Mamre in the land of Canaan which Abraham bought with the field of Ephron the Chethite for a possession of a burying-place There they buried Abraham and Sarah his wife there they buried Isaak and Rebekah his wife and there I buried Leah In the purchase of the field and of the cave that is therein from the sonnes of Cheth And Iakob made-an-end of commanding his sonnes and gathered-up his feet into the bed and he yeelded-up the ghost and was gathered unto his peoples Annotations THe latter daies that is the daies following or time hereafter Hebr the posterity of dayes which phrase is often used for time to come as Num. 24. 14. Deut. 4. 30. and 31. 29. Dan. 2. 28. and 10. 14. Prov. 31. 25. So that which is said in Act. 2. 16. it shall be in the last daies is in Ioel 3. 1. it shall be hereafter The Chaldee translateth it the end of daies the Greeke the last dayes often it meaneth the daies after Christs comming Esa. 2. 2. Heb. 1. 1. Vers. 2. hearken the Chaldee saith receive instruction Vers. 3. might or able-strength this word Coach signifieth that lively vigour and native moisture whereby men are strong and lusty Psal. 22. 16. Ios. 14. 11. as the next word valour Hebr. On. meaneth the straining of the body forcibly to effect a thing desired of my valour or of my manhood of my painefull strength the first effect of the strength of my body All the first borne are thus called Deut. 21. 17. Psal. 78. 51. the Greeke translateth it the beginning of my children that is my first
as the Moone it shall be established for ever Psal. 89. 37. 38. in the necke that is thou shalt beat downe and put to flight thy enemies as the Chaldee explaineth it thus thy hand shall prevaile against thy enemies thy foes shall be scattered they shall be turned backward before thee and Thargum Ierusalemy saith thy hand shall avenge thee on thy enemies The performance of this promise David the first King of Iudah celebrateth saying thou hast given me the necke of my enemies Psal. 18. 41. And after Iosuahs death Iudah was the first that went up to fight for Israel against the Canaanites and got the victory Iudg. 1. 1. 2. 4. 8. c. bow-downe acknowledging the dignitie of this tribe above the rest For this tribe was the foremost of all in their marching through the wildernesse Numb 10. 14. and the Prince of this tribe was the first that offered at the dedication of the altar Numb 7. 11. 12. and foremost in battell against their rebellious brethren Iudg. 20. 18. the first Iudge that saved Israel was of this house Iudg. 3. 9. and God chose this tribe and David out of it to settle the Kingdome of Israel in his stocke for ever Psal. 78. 68. 70. 71. and 89. 20. 21. 28. 30. 36. 37. and to our Lord Iesus who came of Iudah all knees doe bow Philip. 2. 10. Vers. 9. renting-lions whelp As there are sundry sorts of Lions so they have sundry names Iob 4. 10. 11. and above other the Lyon is a kingly beast strong Prov. 30. 30. bold Prov. 28. 1. stout-hearted 2 Sam. 17. 10. and of a terrible countenance 1 Chro. 12. 8. Such are fit to be kings armes and twelve such were stayes for the steps of King Solomons throne 2 Chron. 9. 18. 19. This kind here mentioned is greedy to teare his prey and therof hath his name Psal. 17. 12. being a prophesie of the valiant worthies that should come of Iudah make a prey of their enemie as Othoniel Iudg. 3. 9. 10. David 2 Sam. 8. and especially Christ called the Lion of the tribe of Iudah Rev. 5. 5. couched lay downe to rest after hee hath taken the prey this was fulfilled when after Davids conquests all Israel had rest under Solomon 1 King 4. 25. and after Christs victorie he went upon high and sate him downe at the right hand of God Psal. 68. 19. Mark 16. 19. 1. Cor. 15. 25. Balaam used such similitudes speaking of the valiant acts of Israel Num. 23. 24. couragious or harty-lion named Labi of leb an hart By these three is signified the growth of the Kingdome of Iudah from Princes to Kings and from David to Christ in whom all glory resteth The Chaldee paraphraseth thus He shall have dominion in the beginning and in the end the kingdome of the house of Iudah shall be magnified for from the judgement of death thou hast rid thy soule O my sonne he shall rest and dwell in strength as a Lyon and as a couragious-lion and there shall bee no kingdome that shall stirre him Vers. 10. The scepter or The tribe The Hebrew Shebet whence the Greeke word sceptron and English scepter is derived signifieth astaffe or rod and is by Moses applied to the tribes of Israel whereof see the 16. and 28. verses following and so the Greeke interpreters doe often translate Sceptron for Shebet atribe 1 Sam. 10. 19. 20. 21. 1 King 11. 32. 35. 36. c. The prophesie is of Iudahs tribe to continue distinct untill Christs comming whereas the other ten tribes were scattred and confused by their captivity 2 King 17. out of w ch they returned not as the tribe of Iudah with Benjamin did from Babylon Ezra 1. 5. It may also imply the power of government which should be in this tribe for Shebet a scepter sometime so meaneth Psal. 45. 7. And so the Greeke here translateth it a Prince and the Chaldee one that hath dominion and Thargum Ierusalemy Kings shall not cease from the house of Iudah And elsewhere the scripture saith of Iudah came the Governour 1 Chron. 5. 2. lawgiver or statute-maker writter of decrees a title of government given sometime to God himselfe Esay 33. 12. sometime to the governors set of God Numb 21. 18. So the Greeke here translateth it Governour and in reference to this prophesie God saith Iudah my law-giver Psal. 60. 9. his feet that is borne of and brought up by him for so this phrase meaneth Deu. 28. 57. and 33. 3. the feet being sometime used for the whole leg or thigh which word was used before Gen. 46. 26. and so the Greeke here translateth out of his thighes Shiloh by interpretation The prosperer the Safe-maker or His sonne to weet of a virgin that is Christ who was to spring out of Iudah Heb. 7. 14. This the Chaldee paraphrast confirmeth saying Hee that hath dominion shall not bee taken away from Iudah nor a Scribe from his childrens children untill the Christ come whose the Kingdome is and him shall the peoples obey The Ierusalemy Thargum also saith Kings shall not cease from the house of Iudah nor Doctors that teach the law from his childrens children untill the time that the King Christ doe come whose the kingdome is and all kings of the earth shall be subject unto him Likewise in Breshith rabba upon the word Shiloh it is sayd this is the Christ and R. D. Kimchi in the root Shil expoundeth it his sonne and saith it is a prophesie of David or of the Christ. The Hebrew hath an unusuall manner of writing implying his son and her son as a prophesie that he should bee of Mary the Virgin of the linage of Iudah obedience or gathering of peoples that is the peoples Iewes and Gentiles shall gather unto and obey Christ. This the Chaldee paraphrasts both confirme the Greeke also to like effect hee shal be the expectation of nations Compare Esa. 11. 10. Rom. 15. 12. Esa 42. 4. Mat. 12. 21. Vers. 11. asse-colt or yong-asse great men used to ride upon such Iudg. 10. 4. and 12. 14. and 5. 10. to bind such to the vine seemeth to meane great store of vines which should bee in the land of Iudah as was in Engeddi and other places Song 1. 13. Ios. 15. 62. that men should tye their asses to them as to other common trees that grow in every field The Chaldee paraphrast by this vine understandeth figuratively Ierusalem and by the asse-colt the people of Israel and thus expoundeth it Israel shall dwell round about his citie the peoples shall build his temple the just men shall be round about it and the doers of the law in the doctrine thereof This also may be referred to Christ the King who being just and meeke came riding into Ierusalem upon an asses colt Zachar. 9. 9. Ioh. 12. 14. 15. Mat. 21. 2. 5. 7. a figure of the people of the Gentiles brought unto Christ for him to ride upon and by this prophesie of
37. 4. 8. 11. 28. his mistresse that tempted and fasly accused and his Master that imprisoned him c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh Vers. 24. his bow his faith armes his vertues wisdome chastitie patience c. by which he resisted all enemies Compare Psal. 18. 33. 35. The Chaldee paraphraseth And the prophesie was fulfilled in them for that he observed the law in secret and set his hope constant made firme strong and solid like fine gold for of the Hebrew Phoz here used fine solid gold is call Phaz Psal. 19. 11. And this similitude the Chaldee explayneth saying therefore gold was put upon his armes hee strengthened and confirmed his kingdome which was giuen him c. Mighty-one meaning God as Ps. 132. 2. Esay 49. 26. 60. 16. from thence or whence hee was the feeder or pastor From God Ioseph was advanced to be the feeder of Israel as before is shewed Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith who by his word fed the fathers and the sonnes of the tribes of Israel the stone the stay and strength of Israel This may be referred also to Ioseph as Christ whom Ioseph figured is called a stone Esay 28. 16. or unto God fore-spoken of who is the stone and rock of his church by whom Ioseph was advanced Vers. 25. who shall helpe Hebrew and hee shall helpe but the meaning of the phrase is who shall helpe as in Mal. 3. 1. and he shall prepare is translated by the holy Ghost which shall prepare Mark 1. 2. so in the sentence following The Chaldee interpreteth it The word of the God of thy father shall be thy helpe of heavens that is the raine and dew that shall make thy land fruitfull Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings the deepe springs of waters out of the earth see Gen. 7. 11. Deut. 33 13. the brests or teats to nourish children as the wombe to beare them that is many and well noursed children ten thousands of Ephraim and thousands of Manasses Deut. 33. 17. Contrary to this blessing is that curse in Hos. 9. 14. give them a mis-carying womb and dry brests Vers. 26. of thy father that is which I thy father doe blesse thee and thy brethren with doe prevaile or are stronger then the blessings of my parents that is as the Chaldee saith with which my fathers blessed me Thus Iakob speaketh because he more particularly explayned the blessings and applyed them to his sonnes severally and they were sooner to be fulfilled and more largely communicated with all his posteritie and Ioseph had a double portion So Iohn Baptist is said to be more then a prophet and no man greater then he because hee came immediately before Christ preparing his way and pointing him out as with the finger Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors or parents Isaak Abraham c. The Greeke saith of the mountaines for horai reading with other vowels harei and respecting it may be Moses blessing which hath harerei mountains Deut. 33. 15. unto the utmost bound that is these my blessings extend to the bound or end of the hills that is all the world over and so long as it indureth For they conteyne besides earthly heavenly blessings also in Christ whom Ioseph and Iudah figured in the first birthright and government Hills and mounts are used to signifie durance of things as Esay 54. 10. The word bound in Hebrew Taavath may also be englished the desire and so the Chaldee understands it saying which blessings the great men which were of old desired for themselves By hills understanding his ancient forefathers But in this sense it may be a cōtinuing of the blessings in the former verse unto the desire that is the desired fruits of the lasting hills according to Moses blessing Deut. 33. 15. the separated or the Nazarite of his brethren For a Nazarite hath his name of Separation Numb 6. 2. meaning here a choise and chiefe man separated of God unto excellencie above his brethren as the Greeke also translateth it hee governed them And hereupon Nezer is used for a crown put upon Kings and Priests see Psal. 89. 40. and 132. 18. Vers. 27. ravin or teare his prey a prophesie of the valour of this tribe against their enemies under the name of a Wolfe as before Iudah was likened to a Lion Neither need it be thought any dishonour to Benjamin that hee is likened to a Wolfe for even God likeneth himselfe to a Leopard and a Beare in his dealings against his enemies Hos. 13. 7. 8. in the morning the first times for Ehud of Benjamin was the second Iudge that saved the Israelites from the hand of the Moabites Iudg. 3. 15. c. Saul of Benjamin was the first King of Israel he and his sonne were great warriours making a prey of many enemies see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren Iudg. 20. 21. 25. at evening in the last times for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction in their dispersion and they slew their enemies See Esth. 8. 7. 9. 11. 9. 5. 6. 15. 16. Of this tribe also was Paul the Apostle Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies 2 Cor. 10. 3. 4. c. The Chaldee paraphrast understandeth this prophesie according to Moses blessing Deut. 33. 12. of the temple and sacrifices which were to be in Ierusalem saying Benjamin in his land shall the divine Majestie dwell and in his possession shall the sanctuary be builded at morning and at evening the priests shall offer oblations and at even tide they shall divide the remainder of their portions of the things left which are sanctified The Ierusalemy Thargum also giveth the same exposition Vers. 28. the twelve tribes that is heads and authors of the twelve tribes or kinreds that came of Israel whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob even according to c that is with such a blessing as was meet for every of them as Gods spirit did allot Vers. 29. my people to my holy fathers by death as the 33. verse sheweth see also the notes on Gen. 25. 8. of Ephron bought of him as the next verse sheweth See Gen. 23. 9. 10. c. and 47. 30. Vers. 31. buried Leah of her death and buriall there was no mention before neither of Rebekahs These five and Iakob himselfe the sixt buried in one grave the first letters of all their names are contayned in that one name of ISRAEL Vers. 32. In the purchase or understand The purchase was bought But the Greeke addeth the word In. Vers. 33. his feet this seemeth to denote his quiet betaking of himselfe to his rest
the good of Israel I have seene for vengeance upon those that oppresse them In this sense Zacharie said at his death The Lord see it and require it 2 Chron. 24. 22. their taskemasters or his taskmaster speaking of the people as of one man see the notes on Gen. 22. 17. Taskmasters here properly are Exactors and is generally used for such as require and exact either money as in 2 King 23. 35. or any debt Deut. 15. 2. or otherwise doe oppresse any Esa. 53. 7. Here the Greeke translateth it workmasters the Chaldee rulers They figured spirituall tyrants also from whom will deliver his people Esa. 9. 4. and 14. 2. and 60. 17. Vers. 8. am come downe to wit in this vision as the Chaldee translateth I doe appeare or am revealed See Gen. 11. 5. them Hebr. him that is the people The Greeke translateth it them so doth the Holy Ghost in Act. 7. 34. the hand that is the power and dominion as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies Luk. 1. 74. whereof this now was a type milke and honey under which all other blessings are comprehended there was no lacke of any thing Deut. 8. 7. 8. 9. Of this country see the notes on Gen. 12. 5. and as the land figured out a heavenly country so milke and honey signified spirituall blessings in Christ Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land is often mentioned by this phrase as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites upon the first view acknowledged it so to be Num. 13. â—â— and yeerely professed the same by Gods co 〈…〉 nt Deut. 26. 9. 15. Yet the rebellious despised it and called Egypt a land that floweth with milke and honey Num. 16. 13. 14. Canaanite that is as the Greeke and Chaldee translate Canaanites Chethites c. See Gen. 10. 16. and 15. 20. So after verse 17. Vers. 10. send thee The secret inspiration which Moses had before from God Exod. 2. 11. Acts 7. 25. is here become an open calling and full commission and hee whom the Israelites had refused saying who made thee a ruler and a judge the same did God send to be a ruler and deliverer by the hand of the Angel which appeared to him in the bramble-bush Act. 7. 35. This sending of Moses is also mentioned as a mercie of God Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh the Greeke addeth king of Egypt in Act. 7. 34. it is I will send thee into Egypt bring thou in Greeke thou shalt bring See the notes on Gen. 20. 7. Vers. 12. Certainly or Because I will be the Chaldee saith because my word shall be thine helpe this the present apparition of my glory in the bush which thou seest or this that followeth ye shall serve God at this mount The first was a signe to st engthen Moses in his businesse with Pharaoh Exod. 5. 22. 23. the latter to confirme him against the many rebellions of Israel mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this or by this mount This was fulfilled when at mount Sinai the law being given the tabernacle was made and sacrifice and other service performed unto God Exod. 19. and 25. c. which being a mount in the wildernesse in Arabia the worshippers children thereof were in bondage as was Agar and figured the old Testament and those under the same by Moses law Gal. 4. 24. 25. Now wee by Christ are not come thither but unto mount Sion where all the house of Israel and all in the land are to serve the Lord Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1. Vers. 13. what is his name This may imply after what manner and to what end God had now appeared whether for mercie or judgement For God by names manifesteth his workes as after appeareth in Exod. 6. 3. So the Hebrews teach in Elle shemoth rabba upon this place that when God judgeth his creatures hee is called Elohim God when he warreth against the wicked hee is called Sabaoth Lord of hosts when he doth mercie unto the world he is called Iehovah as in Exod. 34. 6. Iehovah Iehovah God mercifull and gracious Vers. 14. I am that I am The Hebrew Ehjeh asher ehjeh properly signifieth I will bee that I will be the Greek translateth I am he that Is. And God is called He that Is that was and that will bee Rev. 16. 5. where this name Ehjeh is opened as also the name Iehovah whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternall and unchangeable Being in himselfe before whom all nations are as nothing Esa. 40. 17. and the constant performing of all his words to be now and for ever that which he was before to Abraham Isaak and Iakob verse 15. So Iesus Christ yesterday and to day the same and for ever Heb. 13. 8. The Rabbines doe thus also explaine this name in Elle shemoth rabba upon this text The blessed God said â—â—to Moses say 〈◊〉 them 〈◊〉 have beene and I the same now and I the same 〈◊〉 time to come c. I 〈◊〉 or I will be hath sent c. The Chaldee paraphrase called Ionathans giveth both expositions I â—e that was and hereafter will be hath sent me unto you Vers. 15. my memoriall or the memoriall of mee that whereby I will be remembred and mentioned alwaies To this the Prophets referre us as in Hos. 12. 5. Iehovah God of hosts Iehovah is his memoriall and Iehovah thy name is for ever Iehovah thy memoriall is to generation and generation Ps. 135. 13. and 102. 13. and generation or of generation that is all generations or ages The Chaldee supplieth the word and as the Hebrew elsewhere doth in Psal. 135. 13. saying to every generation and generation Vers. 16. Elders or Senatours in Greeke the senate such were not onely aged men but teachers and governours of the people as among other nations See Gen. 50. 7. By the Elders things were orderly communicated with the multitude as Exod 12. 3. 21. and 19. 3. 7. visiting the Greeke translateth with visitation that is surely or carefully visited and that in mercy as Gen. 21. 1. Albeit from the word twise repeated some of the Hebrewes gather a visitation in mercy concerning Israel and a visitation in judgment concerning the Egyptians for their afflicting of Israel as was promised in Gen. 15. 14. R. Menachem on Exod. 3. Vers. 17. Egypt or the Egyptians as vers 8. and as the Greeke translateth here Canaanite that is Canaanites Chethites c. See verse 8. Vers. 18. met with us that is appeared unto us and so called and commanded us to offer him sacrifice Men are said to meet with God by praier and hee to meet them by appearing and speaking unto
of which they might not goe that night when great cries were in Egypt verse 30. signified the safety of Gods people by faith keeping themselves in the holy assemblies where Christ and his blood preserveth them from death Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us to enter into our chambers and shut our doores about us hiding our selves for a little moment till the indignation be overpast Esa. 26. 20. 21. So Noe was saved being shut up in his Arke Gen. 7. Rahab in her house Ios. 2. 18. 19. Vers. 23. smite or plague as Exod. 8. 2. so after and in verse 27. not give the destroyer that is not suffer him as the Greeke translateth it But the Hebrew speech is more forcible to expresse Gods providence and hand in all things As God by an Angell delivered his people Num. 20. 16. so by an Angell he destroyed their enemies as in the pestilence that was in Israel he is called the Angell that destroyed the people 〈◊〉 Sam. 24. 16. And Paul faith speaking of this Passeover lest hee that destroyed the first borne should touch them Heb. 11. 28. Compare also Psal. 78. 49. Vers. 24. this thing Hebr. this word the commandement of the Passeover every yeere excepting the speciall rites forespoken of that were onely observed in Egypt vers 7. 11. 12. Vers. 25. the land of Canaan Ios. 5. 10. 11. howbeit they kept it once in the wildernesse before they came into the land Num. 9. Vers. 26. what is that is what signifieth So both the outward â—â—te and the meaning of it was to be taught to their children Touching whom the Iewes hold from the Law in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand and goe up from Ierusalem gates to the mountaine of the Temple his father was bound to cause him to goe up and to appeare before God with him to the end he might catechize him in the commandements And who so was bound to appeare was bound to keepe the feast Maimony in Hagigah ch 2. S. 3. 4. Also they say A childe that is able to eate a morsell of bread they catechize him in the commandements and give him to eate so much as an olive of the vnlevened bread Maimony treat of Leven and vnlevened bread c. 6. S. 10. Ver. 27. bended and so humbly thanked God for this mercie see Exod. 4. 31. in the annotations Vers. 28. and did in faith Moses and they obeyed Gods word for which it is witnessed of them by faith he did keepe the Passeover and the sprinkling of blood that hee who destroyed the first-borne might not touch them Hebr. 11. 28. Vnto the keeping of this Passeover the Hebrew Doctors do apply that speech in Song 2. 9. My beloved is like a Roe or a yong Hart behold hee standeth behinde our wast c. thus The congregation of Israel said At what time the glory of the Lord was revealed in Egypt in the might of the Passeover and killed all the first-borne he ascended upon swistlightning and ran us a Roe or as a yong Hart and protected the houses wherin we were and stood behinde our walls and looked through the windowes and shewed himselfe through the lattesses and he saw the blood of the sacrifice of the Passover and the blood of Circumcision which was sprinked on our gates and from the high heavens he did behold and saw his people which did eate the sacrifice of the solemne feast roasted with fire with the purtenance and with wild lettice and unlevened cukes and he spared us and gave not the destroying Angell power for to destroy us Thargum on Song 2. 9. Vers. 29. at midnight at the time of mens most secure rest when they say peace and safety then commeth sudden destruction 1 Thes. 5. 2. 3. 10 at midnight was acrymade when all slumbred and slept Matth. 25. 5. 6. and In a moment shall they dye and at mid-night Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here The night signifieth also the time of judgement smote that is as the Chaldee expounded it killed And the Thargum called Ionathans addeth The world of the Lord killed every first-borne or all the first-borne to avenge the wrong they had done to Gods first-borne Israel Exod. 4. 22. 23. These first-borne were the beginning or chiefest of all their strength Psal. 105. 36. the dignitie of such is noted on Gen. 25. 31. And as the first-borne of Israel whom God saved alive figured his elect called the Church of the first-borne which are written in heaven Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate on which Satan and the second death 〈◊〉 have power This tenth plagueâ—â— after celebrated in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that saâ—e the Chaldee faith that should sit â—â—e Exo. 11. 〈…〉 prison house or 〈◊〉 Hebrew the house of the pit which the Chaldee translateth house of prisoners where they ground at the mill c. Exod. 11. 5. Vers. 31. goe out to wit hastily for an extraordinary pricke in the Hebrew word implyeth so much see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made Behold the bridegroome commeth goe ye out to meet him Vers. 32. blesse me that is as the Chaldee translateth pray for me In that Pharaoh desired the prayers and blessing of Gods people both before Exod. 8. 8. 28. and 9. 28. and 10. 16. 17. and now at their departing it sheweth that in his heart he was convicted of sin in oppressing Gods servants and that with reluctation of conscience he had refused to let Israel goe Vers. 33. were urgent or were strong and as the Greeke translateth forcibly urged This was with humble intreatie Exod. 1â— 8. and they rejoyced when they went out for the dread of them was fallen upon the Psal. 105. 38. they said the Ierusalemy Thargum expounds it the Egyptians said if Israel tarie one houre toe all the Egyptians are dead men Vers. 34 lumps of dough â—o the Greeke here translateth it The word may also bee interpâ—eted kneading troughes see Exod. 3. Vers. 35. jewels or vessells instruments see Exod. 3. 22. and 11. 2 Psal. 10. 37. Vers. 36. grace Hebrew the grace of the people see Exod. 3. 21. gave them their asking the Greeke translateth lent unto them Thus the promise to Abraham was fulfilled They shall come out with great substance Gen. 15. 14. Vers. 37. Rameses a citie in Egypt Gen. 47. 11. This journey began the 15 day the day after the Passeover was killed and they went out with an high hand in the sight of all the Egyptians Num. 33. 3. Succoth by interpretation Boothes or Tabernacles so called of the Israelites making them boothes of the boughes of treee in this place for perpetuall memorie whereof God appointed a feast of boothes to be kept in
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp 〈…〉 s for I am Iehovah 〈◊〉 he aleth thee And they came to Elim and there were twelve weâ—s of water and se 〈…〉 〈◊〉 trees and they 〈◊〉 there by theâ—â—â—â—â—rs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
gotten victorie over the spirituall Pharaoh the Beast Antichrist when they stand by the sea of glasse mingled with fire as Israel here standeth by the red sea having harpes of God as the women here had timbrels v. 20. and they sing the song of Moses the servant of God and the song of the Lamb the Son of God Rev. 15. 2. 3. 4. gloriously or excellently Hebr. excelling excelleth which the Gr. translateth is become gloriously glorious The Chaldee paraphraseth for he excelleth above the excellent and excellencie is his Vers. 2. Iah this is one of the proper names of God Psal. 68. 5. first used in this song and seldome but in songs and psalmes The Hebrew Halelujah that is Praise yejah is kept by the Holy Ghost in Greeke Allelouia Rev. 19. 1. 3. 4. 6. The memoriall of this name was kept also among the heathen Romans who called their greatest god Iu-piter that is Iah father The Greeke Bible usually translateth Iah Lord the Chaldee Feare and Thâ—rgum Ierusaelemy on this place expoundeth it the Feare of all the world Other Hebrewes make it an abridgement of the name Iehovah and a part of it Maimoâ—y in Iesudei hatorah chap. 6. S. 4. so it signifieth the essence or being of God as Iehovah also doth whereof see the notes on Gen. 2. 4. or as Iah is pâ—onounced with breathing it may signifie God who giveth to all Life and Breath and all things Acts 17. 25. my strength he which giveth me strength as in Psalme 68. 36 so the Greeke here translateth it Helper or he to whom I give strength that is strong praise as in Psalme 29. 1. give ye to Iehovah glory and strength so out of the mouth of babes and sucklings thou hast founded strength Psal. 8. 3. is expounded by our Saviour thou hast perfected praise Matth. 21. 16. Howbeit we may here retaine the name Strength which the Holy Ghost often ascribeth to God among other his praises as in 1 Tim. 6. 16. to whom be honour and strength in 1 Peter 4. 11. to whom be glory and strength and sundry the like Revel 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God for by his owne strength shall no man prevaile 1 Sam. 2. 9. song or psalme melodie that is the argument of my song or whom I praise with Psalme so the Chaldee translateth it my praise also the Greeke in Esay 12. 2. though here it turneth it my protectour It is generally all melodie with voice of man Esay 51. 3. or instruments of musicke Amos 5. 23. These words the Prophets after use when they sing of Christ and of his graces as Psal. 118. 14. and Esay 12. 2. where the name Iehovah is added for Iah Iehovah is my strength and song There immediatly before he hath reference to Israels salvation from the Egyptians Esay 11. 15. 16. which being by him applied to our salvation by Christ sheweth that all these things happened unto them for types as the Apostle saith 1 Cor. 10. 11. and he or for he as And he heard Esay 39. 1. is expounded For he heard 2 King 20. 12. And thou wilt save 2 Sam. 22. 28. is For thou wilt save Psalme 18. 28. a salvation or for a salvation that is hath saved helped or delivered mee from mine enemies who were too strong for mee So this phrase meaneth as in 2 Sam. 10. 11. If the Syrian be too strong for me then thou shalt be to me a salvation that is shalt helpe or rescue me Thus Christ is called Gods salvation Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies Luke 1. 71. 74. The Chaldee here paraphraseth hee said by his word and hath beene to mee a redeemer an habitation or a comely dwelling and so will dwell with him the Chaldee explaineth it I will build him a sanctuarie Or wee may English it I will adorne him will doe him seemely honour as the Greeke translateth I will glorifie him my father this the Chaldee expoundeth my fathers it seemeth principally to intend Abraham the father of many nations Genes 17. 5. and with him Isaak Iakob and the rest to whom God gave his promises which now beganne to be performed to their children Gen. 15. 14. exalt with song and praise as this word is often used in Psalmes wherein God his name and actions are extolled Psalme 30. 2. and 118. 28. and 145. 1. Esay 25. 1. Vers. 3. man of warre that is a noble warriour for the word man added to other things often signifieth excellencie as a man of arme is a mighty one Iob 22. 8. a man of words is an eloquent person Exod. 4. 10. And so the Chaldee here expresseth it calling him the Lord and Victour of wars and the Greeke a breaker of warres Now did the Lord ride upon his horses and his chariots of salvation his bow was made quite naked Habakkuk 3. 8. 9. This also may have reference to Christ the Conquerour as Psalme 24. 8. Revel 19. 11. c. Iehovah this name among other things noteth Gods powerfull effecting of judgements upon his enemies for the salvation of his Church and hee is therefore called Iehovah of hosts Psal. 83. 14. 19. and 46. 7. 8. 12. See the notes on Genes 2. 4. and Exodus 6. 3. Vers. 4. the choise that is as the Greeke translateth his chosen captaines meaning the fairest best and valiantest as the Chaldee translateth the fairest so in Gen. 23. 6. Of these captaines see Exod. 14. 7. Like triumph shall bee over the enemies of Christ when all the fowles of heaven shall be called to eat the flesh of Kings and of Captaines and of mighty men and the flesh of horses and of them that sit on them c. Rev. 19. 17. 18. 21. Vers. 5. as a stone that they could not helpe themselves with swimming neither rise up any more for ever as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes as a stone into the mighty waters A like judgment God will bring upon Babylon the spirituall Egypt for as a stone cast into the sea so with violence shall that great citie Babylon be throwne downe and shall be found no more at all Revel 18. 21. Ver. 6. become glorious or wondrous excellent ample and magnificent It may also imply is become glorious to me So David extolleth the workes of Gods right hand Psal. 118. 15. 16. Vers. 7. against thee the Chaldee saith against thy people for that which is done against them is against God himselfe Zacharie 2. 8. Matthew 25. 45. Acts 9. 4. eat them up that is devoure and consume them as the Chaldee explaineth it consumed them as the fire doth the stubble So Gods wrath is likened to fire Psalme 89. 47. and the wicked to stubble Esa. 5. 24. and 47. 14. Vers. 8. blast or spirit or winde of thy
separate one of sixtie Maimony in treat of First-fruits chap. 2. Sect. 2. 4. 17. This measure is to be understood of the least quantitie which men might bring as the greatest was the fortieth part and men might bring what they would betweene fortie and sixtie for their first-fruits wherupon they elsewhere say What measure did the wise men set A good eye that is a bountifull person one of fortie and the meant eye one of fiftie the evill eye one of sixtie and none might give lesse then one of sixty Maimony in Trumoth chap. 3. Sect. 2. liquor Hebr. teare that is the first-fruits of wine and oyle which when they are pressed droppe as teares so the Greeke translateth it the first-fruits of thy wine-presse Of the manner of bringing these first fruits see more in the annotations on Deut. 26. not delay or not faile to bring and offer the same see Deuter. 26. 1. 2. c. Delaying is often used for deferring a thing to the last and so consequently for failing and not doing it Deuteronomie 7. 10. and 23. 21. Habakkuk 2. 3. though it also may imply a deferring longer than the due time By this oblation of the first fruits they acknowledged their thankfulnesse to God whose â—enants they were in the land Deuteronomie 26. 9. 10. Leviticus 25. 23. and the whole increase was hereby sanctified unto them Rom. 11. 16. Also the first fruits figured Gods Church separated and sanctified unto him from the rest of the world Ier. 2. 3. Iames 1. 18. Rev. 14. 4. give unto me by redeeming it for five shekels of silver giving them to the Lords priest Num. 18. 15. 16. Ex. 13. 13 Vers. 30. and with thy sheepe under which name the goat also is comprehended for the Hebrew implieth both Levit. 1. 10. The Greeke here addeth the word And understood in the Hebrew which sometime the holy Text supplieth as by each man by all thy people 1 King 8. 38. that is and by all thy people 2 Chronicles 6. 29. So fight not with small with great 2 Chro. 18. 30. that is with small or with great 1 King 22. 31. the eighth day and from that day forward it was acceptable both for first fruits for other sacrifices Levit. 22. 27. And before the eighth day the Hebr. Doctors say it was not lawfull to kill and eat any young beast no not for common food Maimony treat of Forbidden Meats chap. 4. Sect. 4. The reason hereof was that in this time the Sabbath day passed over it for there is no seven without a Sabbath saith R. Menachem upon this place See the notes on Gen. 17. 12. Vers. 31. men of holinesse or as the Greeke and Chaldee translate holy men that is separated from other men as by inward vertue so by outward abstinence from uncleane meats of which some here follow So Deuteronomie 14. 21. Levit. 11. 44. 45. not eat This was a legall rite and figure of sanctification and if any had unawares eaten of flesh torne he was to wash his clothes and bathe him-selfe in water and be uncleane untill the evening otherwise he should beare his iniquity Levit. 17. 15. 16. torne in the field that is torne by wilde beasts in the field as the Gr. and Chaldee versions doe explaine The like is for beasts that dye alone Levit. 17. 15. Of this the Hebrewes say The torne thing spoken of in the Law is that which is torne by the wilde beasts of the wood as Lion Leopard and the like And so the fowle which is torne by ravenous fowles as Eagle or the like Though it be a torne thing which is not dead it is forbidden as if a Wolfe take a Kid by the leg and some mâ—n followeth him and takes it out of his mouth it is forbidden to be eaten because it is torne Although he first slay it before it dieth yet it is forbidden as a torne thing because it cannot live after that wound upon it The Law forbiddeth that which is inclining to die by reasoâ— of any hurt though it bee not yet dead and it is 〈◊〉 thing Neither putteth it any difference whe 〈…〉 torne by beast or it fall from the top of an house and 〈…〉 be broken or it bee shot through the heart with an arrow or any the like when it is iâ—clining to die it is as a torne thing whether the occasion be by the hand of flesh and blood or by the hand of God of heaven Likewise hee that cutteth flesh off from any living cleane beast that is torne flesh and who so eateth of it is beaten as for eating torne flesh Maimony in Forbidden meats chap. 4. Sect. 6. c. CHAP. XXIII 1 Of vaine report and false witnesse 2 Of following a multitude 3. 6 Of justice 4 Of charitablenesse to our enemies 8 Of brâ—bes 9 Of oppression 10 Of the seventh yeere the yeere of rest 12 Of the Sabbath day 13 Of not mentioning the names of other gods 14 Of the three feasts in the yeere 18. Of sacrificing with leven 20 An Angell is promised to goe before them with a blessing if they obey him 23 Of casting out the heathens and their Idolatrie 25 Gods blessings to them that serve him 28. Of hornets that should drive out their enemies 31 The bounds of Israels land 32 No covenant might be made with the heathens or their Gods THou shalt not take up a vaine report put not thy hand with the wicked to bee an unrighteous witnesse Thou shalt not be after many to evill things neither shalt thou answer in a controversie to decline after many to wrest judgement And a poore man shalt thou not countenance in his controversie When thou shalt meet thine enemies oxe or his asse going astray thou shalt returning returne it unto him When thou shalt see thine haters asse lying under his burden and wouldest forbeare to helpe him up thou shalt helping helpe up with him Thou shalt not wrest the judgement of thy poore in his controversie From a word of falshood thou shalt bee farre and the innocent and just slay thou not for I will not justifie the wicked And gift thou shalt take none for the gift will blinde the open-eyed and will pervert the words of the just And thou shalt not oppresse a stranger for yee know the soule of a stranger because yee were strangers in the land of Egypt And sixe yeeres thou shalt sow thy land and shalt gather in the revenue thereof But the seventh thou shalt let it rest and let it lie still that the poore of thy people may eat and what they leave the beast of the field shall eat So shalt thou doe to thy vineyard and to thy olive-yard Sixe daies thou shalt doe thy workes and in the seventh day thou shalt cease that thine oxe and thine asse may rest and the sonne of thy bond-woman and the stranger may be refreshed And in all that I have said unto you ye shall be warie and the name of
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
our members as instruments of righteousnesse unto God Rom. 6. 11. 12. 13. Ioh. 8. 34. 36. Heb. 2. 14. 15. CHAP. XXVI 1 God forbidding Idolatrie commanded true religion 3 Promiseth blessings to them that keepe his commandements 14 Threatneth curses to those that break them 21 And as their stubbornesse increaseth so shall his plagues 40 He promiseth to remember his covenant at last towards them that repent YE shall not make unto you Idols neither shall ye reare up unto you a graven thing or a pillar neither shall ye set any stone of imagerie in your land to bow downe your selves unto it for I Iehovah am your God Ye shall keepe my Sabbathes and reverence my Sanctuarie I am Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IF ye shall walke in my statutes and keepe my comendements and doe them Then I will give your raines in their season and the land shall give her increase and the trees of the field shall give their fruit And your threshing shall reach unto the vintage and the vintage shall reach unto the sowing-time and ye shall eat your bread to the full and dwell in confident-safetie in your land And I will give peace in the land and yee shall lye-downe and none shall make you afraid and I will cause the evill beast to cease out of the land and the sword shall not passe through your land And ye shal pursue your enemies and they shall fall before you by the sword And five of you shall pursue an hundred and an hundred of you shall pursue ten-thousand and your enemies shall fall before you by the sword And I will have-respect unto you and make you fruitfull and multiplie you and establish my covenant with you And ye shall eat old store very-old and bring-forth the old because of the new And I will set my Tabernacle amongst youâ— and my soule shall not lothe you And I will walke among you and will be to you a God and you shall be to mee a people I am Iehovah your God which brought you forth out of the land of Egypt from being servants to them and I have broken the staves of your yoke and made you goe upright But if ye will not hearken unto me and will not doe all these commandements And if yee shall despise my statutes and if your soule loath my judgements so that yee doe not all my commandements that yee breake my covenant I also will doe this unto you I will even appoint over you suddaintertour the consumption and the burning-ague that consume the eyes and pine-away the soule and ye shall sow your seed in vain and your enemies shall eat it And I will set my face against you and ye shall be smitten before your enemies and they that hate you shall rule over you and yee shall flee when none pursueth you And if yet for these yee will not hearken unto me then I will adde to chastise you seven times for your sinnes And I will breake the excellencie of your power and I will make your heavens as yron and your earth as brasse And your strength shall be spent in vaine and your land shall not give her increase and the trees of the land shall not give their fruit And if ye walke with me contrarie and be not willing to hearken unto me then I will adde plagues upon you seven times according to your sinnes And I will send among you wilde-beasts of the field which shall robbe you of your children and cut-off your cattell and make you few and your wayes shall be desolate And if by these ye will not be chastised by me but will walke with mee contrary Then will I also walke with you contrary and even I will plague you seven times for your sinnes And will bring upon you a sword that shall avenge the vengeance of the covenant and ye shall be gathered into your cities and I will send the pestilence among you and yee shall bee given into the hand of the enemie When I shall breake unto you the staffe of bread then ten women shall bake your bread in the oven and they shall returne your bread by weight and yee shall eat and not be satisfied And if for this ye will not hearken unto 〈◊〉 〈◊〉 me but will walke with me contrary Then I will walke with you in wrath contrary and I even I will chastise you seven times for your sinnes And ye shall eat the flesh of your sons and the flesh of your daughters shall ye eat And I will destroy your high places and cut-downe your Sunne-images and cast your carkasses upon the carkasses of your filthy idols my soule shall loath you And I will make your cities a wast and will make-desolate your Sanctuaries and I will not smell the smell of your rest And I will make the land desolate and your enemies which dwell therein shall be astonished at it And you will I scatter among the heathens and will draw out a sword after you and your land shall be desolate and your cities shall be a wast Then shall the land injoy her Sabbathes all the dayes that it lyeth-desolate and you in your enemies land then shall the land rest and injoy her Sabbathes All the dayes that it lyeth-desolate it shall rest for that it rested not in your Sabbathes when ye dwelt upon it And they that are left of you I will even bring a softnesse into their heart in the lands of their enemies and the sound of a driven leafe shall pursue then and they shall flee as fleeing from a sword and shall fall when none pusueth And they shall fall every man upon his brother as before a sword when none pursueth and yee shall not have power-to-stand before your enemies And ye shall perish among the heathens and the land of your enemies shall 〈◊〉 you up And they that are left of you shal piâ—e away in their iniquity in your enemies lands and also in the iniquities of their fathers they shall pine-away with them And if they shall confesse their iniquity and the iniquity of their fathers with their transgression which they transgressed against me and also that they have walked with me contrary And that I also have walked with them contrary have brought them into the land of their enemies if then their uncircumcised heart be humbled and then they accept of their iniquitie Then will I remember my covenant with Iakob and also my covenant with Isaak and also my covenant with Abraham will I remember and I will remember the land And the land shall be left of them and shall injoy her Sabbaths while it lyeth-desolate without them and they shall accept of their iniquitie because even for-because they despised my judgements and their soule loathed my statutes And yet for all that when they be in the land of their enemies I will not despise them nor loath them to consume them to breake my covenant with them for I am Iehovah their God
Churches stature is made upright and tall like the P 〈…〉 e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he 〈…〉 th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â—2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ— 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre 〈…〉 the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing 〈◊〉 things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge 〈◊〉 that which should have authoritie over them shewing the power of Gods judgements Comp 〈…〉 Psal. 109. 6. suddaine-terrour speedy-plag 〈…〉 which shall consume in hast the perform 〈…〉 whereof is shewed in Psal 78. 33. hee consum 〈…〉 their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague 〈…〉 Greeke scabbednesse so in Deut. 28. 22. and 〈◊〉 where the word is not used the burning-agu 〈…〉 or fever the Greeke here translateth it the 〈…〉 dise but better in Deut. 28. 22. the fever 〈◊〉 〈◊〉 which hath the name orinally of burning This 〈◊〉 ease Christ cured on such as were ready to 〈◊〉 therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉 consume or make fayle in Chaldee that darken 〈◊〉 eyes this is referred to all the former disease 〈◊〉 the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ— consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee 〈◊〉 translateth it the breathing-out of the soule 〈…〉 mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will 〈◊〉 a nation on you from farre c. and they shall 〈◊〉 thine harvest and thy bread which thy sonnes and 〈◊〉 daughters should eat they shall eate up thy flockes 〈◊〉 thine herds they shall eate up thy vines and thy fig 〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant and another eate c. they shall 〈…〉 bour in vaine Esa. 65. 22. 23. And the Lord 〈◊〉 sworne Surely I will no more give thy corne 〈◊〉 〈◊〉 meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉 that is as the Chaldee expoundeth broken in 〈◊〉 ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâ—ment was executed Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them 〈◊〉 over them and in Nehem. 9. 28. After they had 〈◊〉 they returned to doe evill before thee therefore th 〈…〉 test them in the hand of their enemies so that they 〈◊〉 the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule 〈◊〉 their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâ—inesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâ—pected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo 〈…〉 seed sowne and
hand So Balaam prophesied of Israel Hee shall eat up the nations his enemies Num. 24. 8. And in Psal. 79. 7. He hath eaten up Iakob that is consumed and in Psal. 14. 4. They eat my people as they eat bread Also in Deut. 7. 16. Thou shalt eat that is consume all the people their shadow that is God their defence covert protection which the Chaldee expoundeth their strength so in Esai 30. 2. the strength of Pharaoh and the shadow of Egypt doe explaine one another and shadow is used often for defence as the shadow of the Almighty Psal. 91. 1. and Iehovah thy shadow Psal. 121. 5. and God saith I have covered thee in the shadow of mine hand Esai 51. 16. and 49. 2. Iehovah is with us the Chaldee explaineth it the Word of the LORD is for our help Vers. 10. said to stone them that is spake one to another that they should stone Iosua and Caleb An example of notorious obstinacie and outrage and at another time they had almost done the like unto Moses Exod. 17. 4. So after this Ierusalem stoned the Prophets which spake the things pertaining to her peace Mat. 23. 37. appeared in the Tent the Greeke explaineth it appeared in the cloud over the Tent of the Testimonie This is confirmed by the like apparition in Num. 16. 42. and Sol. Iarchi here saith The cloud descended there It was an extraordinary appearance to restraine the peoples furie and to help his faithfull witnesses Vers. 11. provoke me or despite blaspheme contemptuously provoke me So the Apostle expoundeth this word blaspheme in Rom. 2. 24. from Esai 52. 5. and it implieth also a contempt or despising Prov. 1. 30. and 15. 5. Esai 5. 24. not beleeve in me in Greeke not beleeve me which the Chaldee explaineth not beleeve in my word This unbeleefe is noted as a chiefe cause of their rebellion and so of their destruction after in the wildernesse Deut. 1. 32. Heb. 3. 18 19. for all the signes though many signes and wonders had beene shewed yet they beleeved not so of their posteritie it is said Though Iesus had done so many signes before them yet they beleeved not in him Ioh. 12. 37. among them Hebr. in the midds thereof to wit of the people Vers. 12. smite them Hebr. smite him that is the people spoken of as one man see vers 15. pestilence in Greeke and Chaldee death see the notes on Exod. 5. 3. disinherit them deprive them of the land promised unto their fathers the Greeke and Chaldee translate destroy them make of thee Hebr. make thee to a nation the like speech God used when they had made the golden calfe Exod. 32. 10. The Greeke here addeth I will make thee and thy fathers house c. Vers. 14. they will say that which after followeth in vers 16. to the inhabitants or with the inhabitants meaning the Canaanites so both the one and the other people will take occasion to blaspheme The Hebrew word which usually signifieth unto is sometime used for with as in 1 Sam. 23. 23. Ezr. 2. 63. thou Iehovah art the Chaldee expoundeth it that thy divine presence or Majestie abideth among this people art seene or hast beene seene eye to eye that is visibly apparantly plainly according to the like phrase in Num. 12. 8. mouth to mouth and in Exod. 33. 11. and Deut. 5. 4. face to face The Chaldee here explaineth it thus that with their eyes they have seene the Majestie of thy glory and by Targum Ionathan this is referred to the giving of the law upon mount Sinai standeth over them as protecting them from evill which in Targum Ionathan is explained that they should not bee hurt with heat or with raine Compare Exod. 13. 21 22. Num. 9. 17 c. Vers. 15. as one man that is all of them together and suddenly the fame of thee the hear-say or report of thee which the Greeke translateth thy name the Chaldee the fame of thy might Vers. 16. was not able elswhere Moses sheweth that hee had respect unto two things by which Gods name and glory might be impeached among the Gentiles because he could not or because hee would not but hated his people Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses supplication that Gods name might not bee blasphemed among the heathens Vers. 17. the power of the Lord or the might as in vers 13. that is as the Greeke explaineth it the power of thee ô Lord. Lord is here in Hebrew Adonai which the Chaldee expresseth by the letters for Iehovah and it signifieth My stayes or sustainers see the notes on Gen. 15. 2. be great that is be shewed to be great the Greeke translateth it be exalted Vers. 18. long suffering Hebr. long of anger that is long ere he be angrie Here Moses mentioneth that Name of God which was proclaimed at mount Sinai when the people had formerly sinned in making the golden calfe Exod. 34. 5 6 7. in mercie the Greek addeth true from Ex. 34. 6. forgiving or as the Greeke translateth taking away iniquitie in Greeke iniquities and unrighteousnesses and sins the Chaldee also addeth the word sinnes as was in Exod. 34 7. This is the second reason of Moses request from the nature and covenant of God the guiltie this word is supplied also in the Greeke version The Chaldee paraphraseth being mercifull unto them that turne to his Law but not clearing them that turne not visiting that is punishing in Greeke recompensing see Exod. 20. 5. upon the sonnes or children in Chaldee upon the rebellious sonnes the third in Chaldee 〈◊〉 the third generation and unto the fourth generation Thus Moses requested not an absolute pardon for all but that God would in wrath remember mercie though in Iustice he punished the chiefe transgressors Verse 19. even untill now or hitherto as for example when they sinned in making the calfe Exod. 32. besides other times at which time God destroyed them not as they deserved but some of them onely perished Verse 20. I have pardoned or I doe pardon as the Greeke explaineth it in the time present Howbeit Chazkuni understandeth it of the time past that God should say he had pardoned them once when they made the calfe but now he would not pardon them but execute vengeance The former sense seemeth best with the limitation following according to thy word viz. that he would not destroy them all as one man at once with the pestilence having respect to the glory of his Name For which cause he spared them at other times also both before and after as he sheweth by the Prophets Ezek. 10. 8 9. 13 14 21 22 c. Psal. 106. 7 8. And hereupon the people after confessed Thoâ— art a God of pardons gracious and mercifull long sâ—ffering and of great kindnesse and forsookest the◠〈◊〉 Neh. 9. 17. Verse 21. as I live Hebr. and assuredly I live and all the earth shall be filled which is a
25. 18. and 73. 5. The Chaldee taketh it in the first sense for them that do 〈◊〉 and this is most fit but the Greeke translateth it paine his God is with him this the Chaldee expoundeth the word of the LORD their God is for their helpe Hereby is signified the cause and author of their former blessednesse to be God himselfe in the midst of them as Moses said Let the Lord now goe amongst us for it is a stiffe-necked 〈◊〉 and pardon thou our iniquitie and our sin c. Exod. 34. 9. And his presence with them was a signe of their estate in grace otherwise they could have had no communion with him 1 Ioh. 1. 6 7. as himselfe said whiles they were in their sinnes I will not goe up in the midst of thee for thou art a stiffe-necked people lest I consume thee in the way Exod. 33. 3. and by his being with them they were secured both from Balaams curse and from all feare of evill Psal. 23. 4. and 91. 15. the shout of a King or the alarme the sounding shout of a king that is of God He hath reference to the silver trumpets which Israel used in their warres by the ordinance of God who also promised that they should be remembred before the Lord their God and saved from their enemies Num. 10. 9. Whereupon Abijah said Behold God is with us for a captaine and his Priests with sounding trumpets to crie alarme against you ô sons of Israel fight yee not against the LORD the God of your fathers for yee shall not prâ—sper 2 Chron. 13. 12. So by the shout or alarme of this King among his people they now were saved from the evils that Balak and Balaam conspired against them Herewith also may be compared the sounding of trumpets and shout at the singe of Iericho Ios. 6. 16. 20. and in the battell of Gâ—deon Iudg. 7. 20. And thus Iesus Christ the King and defender of the Church causeth continuall joy and triumph in the hearts of his people justifying sanctifying and preserving them in peace with God who alwayes causeth them to triumph in Christ 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies Wherein they rejoyce and say Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth Rom. 8. 33 34. among them Hebr. in him that is in Iakob which phrase may also signifie the faith that his people have in God their King The Chaldee expoundeth it The presence or habitation of their King is among them Vers. 22. God brought them or God the bringer of them This answereth Balaks complaint there is a people come out of Aegypt Numb 22. 5. Balaam telleth him they came not of themselves as he imputed unto them for evill but they were brought up of God So againe in Numb 24. 8. he hath or to him is It may be understood first of God and then of Israel unto whom God giveth strength Psal. 68. 36. the strengths of an Vnicorne or as the Greeke translateth it the glory of an Vnicorne The Vnicorne is a beast commended in the Scripture for the excellencie of his horne whereupon the Prophet saith My horne shall be exalted as the Unicornes Psal. 92. 11. and for his strength as it is said Wilt thou trust him because his strength is great Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude as Moses saith of Ioseph His hornes the hornes of an Vnicorne with them he shal push the peoples together Deut. 33. 17. And in this sense Balaam speaketh here of Israel as in his third blessing he explaineth it He hath as the strengths of an Vnicorne hee shall eat up the nations his enemies and shall breake their bones c. Numb 24. 8. And Christ being delivered from the power of his enemies faith Thou hast answered me from the hornes of Vnicornes Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such as he will not be tamed or made serviceable to man nor bide by the crib nor plough or harrow or bring home the seed into the barne Iob 39. 9 10 12. The originall word of strengths here used which the Greeke translateth glory the Chaldee strength is properly such lustinesse courage and prowesse as whereby one endureth labour without wearinesse or fainting Hereby then is signified that as God himselfe is Almighty so of his grace he communicateth to his people such strength as whereby they shall vanquish their enemies but shall be vanquished of none for being strong in faith and the word of God abiding in them they overcome the world and the wicked one Satan 1 â—oh 5. 4. and 2. 14. sin shall not have dominion over them Rom. 6. 14. neither are they the servants of men 1 Cor. 7. 23. they renew their strength they runne and are not weary they walke and faint not Esay 40. 31. Vers. 23. Surely there is or as the Greeke and Chaldee interpret it For there is so making this that followeth a reason of the former comparison And whereas humane Writers report a speciall vertue to be in the Vnicornes horne against poison some apply that to the poison of inchantment and divination next spoken of which could not prevaile against Israel because of the vertue of Gods grace given to his people no inchantment or no observing of fortunes a sinfull art when by observing the events of things they gathered signes of good or evill lucke to themselves or others see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob or in Iakob but in is often used for against as in Numb 12. 1. In this sense he teacheth that no devillish arts could hurt Gods people for the gates of hell shall not prevaile against the Church of Christ Matth. 16. 18. Although therefore Balak had led him from place to place to trie if one were more luckie for him than another that Israel might be cursed and Balaam had now twice gone to meet with inchantments that hee might have cursed them Num. 24. 1. yet all was in vaine for God would not suffer it But the Chaldee giveth the latter sense as if no such inchantments were pleasing unto or in use among this people being forbidden them of God Levit. 19. Deut. 18. divination that is presaging or soretelling of things to come see the notes on Deut. 18. 10. according to this time or even at this time it shall be said that is not hereafter only but even now it shall be said by me who am to prophesie of this people what great things God hath wrought and will worke for them It may also be referred unto time to come as Chazkuni expoundeth it The next yeare after they are gone over Iordan about this time it shall be said concerning Iakob and Israel how many great workes the holy blessed God hath wrought for them See the like phrase
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
his arrowes He couched he lay downe as a renting Lion and as a couragious Lion who shall stirre him up Blessed be every one of them that blesse thee and cursed be every one of them that curse thee And Balaks anger was kindled against Balaam and he smote his hands together and Balak said unto Balaam I called thee to curse mine enemies and behold blessing thou hast blessed them these three times And now flee thou unto thy place I said honouring I will honour thee but loe Iehovah hath kept thee backe from honour And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying If Balak would give me his housefull of silver and gold I cannot goe beyond the mouth of Iehovah to doe good or evill out of mine owne heart what Iehovah shall speake that will I speake And now behold I goe unto my people Come I will counsell thee what this people shall doe to thy people in the latter daies And hee tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the o 〈…〉 cles of God and knew the knowledge of the Most high which saw the vision of the Almightie falling and having his eyes uncovered I shall see him but not now I shall behold him but not nigh There shall proceed a starre out of Iakob and a scepter shall rise out of Israel and shall smite thorow the corners of Moab and shall unwall all the sons of Seth. And Edom shall be a possession and Seir shall be a possession for his enemies and Israel shall doe valiantnesse And hee shall have dominion out of Iakob and shall destroy him that remaineth out of the citie And he looked on Amalek and he tooke up his parable and said Amalek was the first of the nations but his latter end shall be that he perish for ever And he looked on the Kenite and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Neverthelesse Kain shall be wasted untill Ashur shall carry thee away captive And hee tooke up his parable and said Alas who shall live when God doth this And ships shall come from the coast of Kitim and shall afflict Asshur and shal afflict Heber and he also shall perish for ever And Balaam rose up and went and returned to his place and Balak also went to his way Annotations HE went not as at other times or not at this time as the time before which the Greeke translateth according to his custome to meet with inchantments This sheweth that all his former altars and sacrifices and consultations with the Lord were by that wicked art of inchantment or observing of fortunes such as the Prophets and diviners of the nations used Deut. 18. 10. 14. Which thing he now left as seeing it not availeable for his purpose but that his evill heart was not changed appeareth by his going with the King to mount Peor to see if from thence he might curse Israel by his commanding of altars and sacrifices as before Numb 23. 27 30. and by his pestilent counsell which he gave the king after this for the destruction of Gods people Numb 31. 16. Rev. 2. 14. set his face toward the wildernesse where Israel lay encamping that he might as it were prevent God and suddenly utter a curse against his people The Chaldee paraphraseth he set his face towards the Calfe that Israel had made in the wildernesse Exod. 32. as if looking upon their sinnes hee thought for them he might have cursed Israel and so in Targum Ierusalemy it is explained He set his face toward the wildernesse and remembred concerning them the worke of the Calfe and would have cursed Israel Vers 2. abiding in tents or dwelling which the Greeke translateth camping or having their armie or lâ—â—â—er The order wherein God had placed the armies of Israel about his sanctuary Numb 2. they alwaies kept when they pitched in the wildernesse the sight whereof astonished the enemie so that he could not curse them as hee desired but blessed them the third time the Spirit of God was upon him that is as the Chaldee explaineth it the spirit of prophesie from before the Lord rested upon him and as Sol. Iarchi here noteth it came into his heart that he should not curse them The like phrase was before in Numb 11. vers 26. the Spirit rested upon them and they prophesied and againe in vers 29. would God that all the Lords people were prophets and that the Lord would put his Spirit upon them This was Gods powerfull worke changing Balaams heart when he intended evill as when Saul and his messengers went with an evill purpose to have taken David in Naioth the Spirit of God was upon them and they also prophesied 1 Sam. 19. 19 20 23. And when wicked men being thus over-ruled uttered divine oracles as now Balaam did they spake not of themselves as it is said of the holy Prophets For prophesie came not at any time by the will of man but holy men of God spake being moved or carried by the holy Ghost 2 Pet. 1. 21. Vers. 3. he tooke up his parable that is prophesied see Numb 23. 7. assuredly saith or affirmeth averreth a word appropriate to the oracle of God which is a faithfull saying 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne preface avouching the truth and constancie of it from God against whose will the more he strugleth the stronger he is resisted the man whose eye is open which the Chaldee expoundeth the man that is faire sighted that seeth well the Greeke translateth the true man hee seemeth hereby to signifie that he was a Prophet who in old time was called a Seer 1 Sam. 9. 9. Shethum the originall word used only here and in vers 15. is of contrary signification to Sethum that is closed or shut up howbeit some take it to be of the same meaning which may then be explained thus The man who had his eye shut but now open And eye is put for eyes understanding the eyes of his minde opened by the spirit of prophesie though some of the Hebrewes as Iarchi here observeth have from hence conjectured that Balaam was blinde of one eye Vers. 4. the oracles of God or the sayings of God as the Chaldee saith the word from before God but the Greeke translateth strong oracles because God in Hebrew El is so named of being strong or mightie vision of the Almightie or of the Alsufficient that is as the Greeke translateth of God falling understand into a trance or deep sleepe or falling on my face to the ground for even the holy men of God when they saw divine visions used to fall downe on their faces and into deep sleepes as dead men So a deepe sleepe or trance fâ—ll upon Abraham Gen. 15. 12.
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
bountie in giving all people 's the use of those creatures as on the contrary false gods are said to divide or impart nothing unto them Deut. 29. 26. and the base minde of men to worship such things as are given for servants unto all men Vers. 20. fornace of iron that is fornace wherein 〈◊〉 melted so Egypt is called for the cruell op 〈…〉 Israel likewise in 1 King 8. 51. Ier. 11. 4. people of inheritance that is whom God shall 〈◊〉 take for his possession the Greeke 〈◊〉 and inheritance as this day under 〈…〉 〈◊〉 yee are or as yee see this day Vers. 21. your sakes or your words as the Greek 〈◊〉 the things spoken by you meaning 〈◊〉 〈…〉 ring words Num. 20. 3 4 5. where 〈…〉 〈◊〉 being grieved obeyed not the comman 〈…〉 God Num. 20. 12. Psal. 106. 32 33. 〈◊〉 spake of before Deut. 3. 26. and now a 〈…〉 to shew Gods severity against all 〈…〉 Vers. 23. stroke or cut that is covenanted or 〈◊〉 â—â—â—es doth often speake of the covenant first 〈◊〉 betweene God and them as that which was 〈◊〉 〈◊〉 of all religion to them and their seed after them and whatsoever men added altered 〈◊〉 diminished from it was to be reputed evill So Paul reforming abuses in the Churches calleth them to the first institution 1 Cor. 11. 23 24. charged thee or commanded thee that is commanded thee not to doe or forbidden thee so in Deut. 2. 37. for Gods precepts in the Decalogue are for the most part for bods or prohibitions yet usually called commandements The whole phrase is expressed in Ge. 3. 11. which I commanded thee not to eat of it that is which I forbade thee to eat of Vers. 24. fire to consume all his enemies and thine if thou obey him as Deut. 9. 3. and thee thy selfe if thou disobey him as Zeph. 1. 18. Heb. 12. 29. See also Exod. 24. 17. The Chaldee addeth his word is a consuming fire which is also true Ier. 23. 29. Deut. 33. 2. jealous the former word signified Gods power this his will hauing a jealous affection whereby he will not spare as Prov. 6. 34 35. See Exod. 20. 5. Vers. 25. waxen old that is continued long as the Greeke explaineth it and become ancient inhabitants Gods blessings were by Israel abused to sin as is here foretold and againe in Deut. 32. 15. Vers. 26. perishing yee shall perish that is surely and speedily perish in Greeke perish with perdition so in Deut. 30. 18 19. where againe hee calleth heaven and earth to witnesse Vers. 27. few men Hebr. men of number that is soone numbred for your fewnesse as the Greeke translateth few in number and in Iob 16. 22. yeeres of number are a few yeares see Gen. 34. 30. This is contrary to that promised blessing in Gen. 15. 5. Vers. 28. serve gods being given over to your owne lusts as it is written God turned and gave them up to worship the host of heaven Act. 7. 42. This same God threatned afterward in Ier. 16. 13. But the Chaldee here turneth it yee shall serve peoples that serve Idols the worke of mens hands nor smell the vanity of Idols is after this sort described in Psal. 115. 4. 7. Ier. 10. 3. 9. Vers. 29. seeke Iehovah the Chaldee translateth seeke the feare of the Lord meaning his true service Here Moses annexeth promises to comfort repentant sinners as also in Deut. 30. 1 2 3 c. all thy heart see an example of this in 2 Chron. 15. 15. Vers. 30. finde thee that is come upon or befall thee as the Chaldee explaineth it Vers. 31. thy fathers Abraham Isaak and Iacob See Levit. 26. 42. c. Vers. 32. of the heavens that is from one utmost part of the world unto the other By the heavens are meant the parts of the world under the heavens and the holy Ghost openeth this phrase for in Mat. 24. 31. it is written from the utmost parts of the heavens unto the utmost paâ—ts of them for which in Mark 13. 27. is said from the utmost part of the earth unto the utmost part of the heavens By which it is evident that the heavens in this speech is put for the earth under the heavens for heavens comprehendeth the Aire also wherein wee breath as is noted on Genesis 1. 8. great thing Hebr. great word Moses hereby would teach that Gods words and works unto his Church are more great and marvellous than all his actions to other peoples whatsoever and therfore ought the more seriously to be considered Verse 33. voice of God the Chaldee saith the voice of the word of the Lord the Greeke of the living God and lived As at the apparitions of God men were wont to feare they should die Iudg. 13. 22. and 6. 22. So at the giving of the law all Israel desired that they might heare the voice of God no more lest they died Exod. 20. 19. Deut. 18. 16. which manifested the power of the law and the weaknesse of men Heb. 12. 19. So no man can see the face of God and live Exod. 33. 20. when God giveth his voice the earth melteth Psal. 46. 7. Verse 34. hath God or hath any God speaking of the true God and his workes unto Israel above all other people or of the reputed gods of the Gentiles none of which ever did such a thing assaied or tempted This is spoken not of God trying his owne strength but proving the obedience of his people and trying the strength of his adversaries The Chaldee translateth Or the tentations or signes which the Lord hath made to reveale himselfe c. tentations Moses here reckoneth seven things about Israels deliverance Tentations whereby God propounding his will tried their obedience as when God tempted Abraham Gen. 22. 1. Signes which many times are of ordinary workes and naturall as Exod. 3. 12. Wonders which are of extraordinary and supernaturall workes as Exod. 4. 21. and 7. 9. Warre upon the refusall and resistance of the enemie Exod. 8. 1 2. Strong hand not by cunning policies and stratagems as men often use in wars but by force compelling the enemie to yeeld Exod. 6. 1. Stretched out arme by open manifesting his power and plagues continually upon the resisters Esay 9. 12 17. Exod. 6. 6. and Great terrours which wounded the hearts of the very enemies Exod. 9. 20 27 28. and 10. 7. and 12. 30. terrours or feares the Greek and Chaldee translate visions or sights which are oftentimes fearefull but the Hebrew for fears and visions are one much like another which might cause the mistaking So in Deut. 26. 8. Vers. 35. so know that is that thou mightest know and acknowledge The end of all Gods workes was the manifesting of his glory to the information and salvation of his people This Moses often urgeth in this booke Vers. 36 to instruct or to nurture chastise by restraining from vice So Gods chastening and teaching out of his law are joyned together
looking to the waies of his people is hereby meant Esay 12. 6. Rev. 2. 〈◊〉 2. Of jealousie see Exod. 20. 5. by it was signified that God would not forgive their transgressions Ios. 24. 19. Vers. 16. in Massah or in the tentation as the Greeke and Chaldee explaine it where in their distresse and want they tempted the Lord saying Is the Lord amongst us or no Exod. 17. 1. 7. As prosperitie so adversity often occasioneth men to sione therefore the Prophet prayeth against both extremities Proverb 30. 8 9. Vers. 18. right in Greeke pleasing which the word also signifies as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father Ioh. 8. 29. By things right and good are meant the things commanded of God and the doing of them with a sincere heart To performe this the Apostle saith Bee yee transformed by the renewing of your minde that ye may prove what is that good that well-pleasing and perfect will of God Rom. 12. 2. Vers. 19. to drive out that is hee sware unto thy fathers that he would drive out c. But because the people obeyed not the voice of God he would not drive out all from before them Iudg. 2. 1 2 3 12 14. and 3 1. 4. Vers. 20. tomorrow that is hereafter in time to come See Exod. 13. 14. Here followeth a briefe Catechisme containing the grounds of religion what are that is what meane or signifie The word are is supplied also in the Greeke as before in vers 4. and by it the meaning of Gods precepts is intended as the answer following sheweth Here God provideth for the continuance and propagation of his true religion in Israel in respect of the whole Law morall ceremoniall and judiciall commanded you The Law was commanded the Fathers that they should make them knowne to their children that the generation after even children that should bee borne might know might rise up and tell their children Psal. 78. 5 6. Vers. 21. to Pharaoh the Historie hereof is in Exod. 1. and 2. c. the mystery was our servitude unto sinne and Satan from which God hath redeemed us as Rom. 6. 17 18. Heb. 2. 14 15. The memoriall whereof is alwaies to be continued amongst us and our posterity to the praise of Gods grace Deut. 26. 5 6 7 8 9. strong hand that is by force and constraint through great judgments see Exod. 6. 1. and 3. 19. Vers. 22. evill that is hurtfull grievous noysome to the enemie as were all the plagues of Egypt Exod. 7. and 8 c. So in Revel 16. 12. a noysome and evill sore house that is houshold as the Chaldee translateth it men of his house our eies that is our sight This is one of Gods promises to such as trust in him With thine eyes shalt thou behold and shalt see the reward of the wicked Psalme 91. 8. Vers. 24. for good or as the Greeke explaineth that it may bee well with us The end of our redemption from misery is that wee may serve God and keepe his Law for his glory in our good and salvation Rom. 6. 17 18 22. to preserve meaning that hee may preserve us alive the Greeke translateth that wee may live Here Life is promised to the doers of the Law as also in Luke 10. 28. but this is a legall promise unpossible for us to fulfill Romans 8. 3. and is not of faith as the Apostle teacheth by which the just shall live Galathians 3. 11 12. Vers. 25. justice or righteousnesse the Greeke translateth Mercy shall be to us so the word justice sometime signifieth Psal. 112. 9. But here it meaneth justice or righteousnesse whereby men if they could doe the law might bee justified before God and differeth from the justice of faith which wee have obtained in Christ as Paul saith Moses describeth the justice which is of the Law that the man which doth those things shall live by them But the justice which is by faith speaketh c. Rom. 10. 5 6. Thus the law was a Schoolemaster unto Christ that wee might bee made righteous by saith Gal. 3. 24. CHAP. VII 1 A commandement to root out the seven nations in Canaan 4 lest they corrupted Israel 5 To abolish their idolatry 6 The holinesse and election of Israel whence it proceedeth 9 and what use they should make thereof 12 The blessings promised upon the keeping of the Law 16 The commandement repeated to abolish Idolaters and their religion 17 A confirmation of the faith of Israel against the multitude of their enemies 22 whom God promiseth to destroy but not all at once 25 The abomination of their idolatrie WHen Iehovah thy God shall have brought thee in into the land whither thou goest in to possesse it and hath cast out many nations from thy face the Chethite and the Girgasite and the Amorite and the Canaanite and the Pherizzite and the Evite and the Iebusite seven nations greater and mightier than thou And Iehovah thy God shall have delivered them before thee and thou shalt smite them utterly destroying thou shalt utterly destroy them thou shalt not strike any covenant with them nor shew them grace Neither shalt thou make mariages with them thy daughter thou shalt not give unto his sonne and his daughter thou shalt not take unto thy sonne For hee will turne away thy sonne from after me that they may serve other gods and the anger of Iehovah will be kindled against you and will destroy thee suddenly But thus shall yee doe unto them yee shall destroy their altars and breake downe their pillars and cut downe their groves and their graven Images yee shall burne with fire For thou art an holy people unto Iehovah thy God Iehovah thy God hath chosen thee to bee unto him a peculiar people above all peoples that are upon the face of the earth Not for your multitude above all peoples did Iehovah set his love upon you and chose you for ye were the fewest of all peoples But because Iehovah loved you and because hee would keepe the oath which he had sworne unto your fathers hath Iehovah brought you out with a strong hand and hath redeemed thee out of the house of servants out of the hand of Pharaoh king of Egypt Know therefore that Iehovah thy God hee is God the faithfull God that keepeth covenant and mercy to them that love him that keepe his commandements to the thousand generation And repayeth them that hate him unto his face to destroy him hee will not delay to him that hateth him unto his face he will repay him Therefore thou shalt keepe the commandement and the statutes and the judgments which I command thee this day to doe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall be because yee shall hearken to these judgments and shall keepe and doe them that Iehovah thy God will keepe unto thee the covenant and the mercy which he sware unto thy fathers And hee will
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
Israel must net feare the forces of their enemies 2 The Priests exhortation to encourage the people to battell 5 The officers proclamation who are to be dismissed from the warre 10 How to use the cities that accept or refuse the proclamation of peace 16 What cities must be devoted and destroyed 19 Trees of mans meat must not be destroyed in the siege WHen thou goest out to battell against thine enemies and seest horses and chariots a people more than thou be not afraid of them for Iehovah thy God is with thee which brought thee up out of the land of Egypt And it shal be when yee are come nigh unto the battell that the Priest shall approach and speake unto the people And hee shall say unto them Heare O Israel you approach this day unto battell against your enemies Let not your heart be soft feare not and hasten not away 〈…〉 ther be ye terrified because of them For Iehovah your God is he that goeth with you to fight for you with your enemies to save you And the Officers shall speake unto the people saying What man is there that hath built a new house and hath not dedicated it Let him goe and returne to his house lest hee die in the battell and another man dedicate it And what man is there that hath planted a vineyard and hath not made it common Let him goe and returne unto his house lest he die in the battell and another man make it common And what man is there that hath betrothed a wife and hath not taken her Let him goe and returne unto his house lest he die in the battell and another man take her And the Officers shall speake further unto the people and say What man is there that is fearefull and soft-hearted Let him goe and returne unto his house that his brethrens heart melt not as his heart And it shall be when the Officers have made an end of speaking unto the people that they shall constitute Captaines of the armies for an head of the people When thou commest nigh unto a Citie to fight against it then thou shalt proclaime peace unto it And it shall be if it answer thee peace and open unto thee then it shall be that all the people that is found therein shal be tributaries unto thee and they shall serve thee And if it will not make peace with thee but will make warre with thee then thou shalt lay siege against it And Iehovah thy God shall give it into thine hand and thou shalt smite every male thereof with the edge of the sword But the women and the little ones and the cattell and all that is in the Citie all the spoile thereof thou shalt make a prey unto thy selfe and thou shalt eat the spoile of thine enemies which Iehovah thy God hath given thee Thus shalt thou doe unto all the Cities which are very farre off from thee which are not of the Cities of these nations But of the Cities of these peoples which Iehovah thy God doth give thee for an inheritance thou shalt not save alive any breath But utterly destroying thou shalt utterly destroy them the Chethite the Amorite and the Canaanite and the Pherizzite the Evite and the Iebusite as Iehovah thy God hath commanded thee To the end that they teach not you to doe after all their abominations which they have done unto their gods and yee sinne against Iehovah your God When thou shalt lay siege unto a Citie many dayes in making warre against it to take it thou shalt not destroy the trees thereof by forcing an axe against them for thou maist eat of them and thou shalt not cut them downe for is the tree of the field a man to goe in from before thee into the bulwarke Onely the tree which thou knowest that it is not a tree for meat that thou maist destroy and cut downe and build a bulwarke against the Citie that maketh warre with thee untill it be subdued Annotations WHen thou goest out This is meant of all lawfull warres offensive or defensive that is begun by Israel or by other nations against Israel And the Hebrewes hold that Israel might never begin first to warre but the warres commanded of God and those were the warres with the seven nations in Canaan Deut. 2. 24. and 7. 1. and the warre against Amalek Deut. 25. 17 19. and to helpe Israel out of the hand of the adversary which is come upon them as Iudg. 3. 12. 28. c. Warres permitted were with other peoples that oppugned Israel as Iudg. 11. 4. 12. 27. 2 Sam. 10. 2 6 7 c. For warres commanded it is not necessary to have leave of the high Councell or Synedrion but the King may goe out of himselfe at any time and compell the people to goe out but in warre permitted he leadeth not the people out but at the mouth of the Senate of 71. Magistrates Maimony in Misneh tom 4. treat of Kings chap. 5. sect 1. 2. chariots Hebr. horse and chariot one put for many so the Chaldee translateth it plurally see the notes on Gen. 3. 2. be not afraid or thou shalt not feare for them that is not be dismaied or discouraged See the notes on Exod. 20. 20. is with thee or will be with thee to wit as a Captaine 2 Chron. 13. 12. And with this the faithfull encouraged themselves in their battels as Ezekias said there be moe with us than with our adversary with him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2 Chro. 32. 7 8. See also Psal. 118. 6. Vers. 2. the Priest one that was appointed and anointed for this purpose Whether it be in warre commanded or in warre permitted they appoint a Priest to speake unto the people at the time of the battell and they anoint him with the anointing oile mentioned in Exod. 30. 25. c. and he is called the Anointed for the warre When they are set in aray and doe come neere to the battell he that is anointed for the warre standeth on an high place and all the companies before him he saith unto them in the holy tongue Heare O Israel you approach this day c. Deut. 20. 3. 4. And another Priest under him proclaimeth it to all the people with a loud voice And afterward the anointed Priest saith What man is there that hath built a new house c. What man is there that hath planted a vineyard c. And what man is there that hath betrethed a wife c. Thus much the anointed Priest speaketh and the Officer proclaimeth it to all the people with a loud voice And afterward the Officer speaketh of himselfe and saith What man is there that is fearefull c. Deu. 20. 8. and another Officer proclaimeth it unto all the people And after that all which are to returne be returned from the armie they order the armie and appoint Captaines Deut.
the side or by the side which in Thargum Ionathan is expounded in a coffer by the right side of the Arke Vers. 27. stiffe necke or hard necke which else-where is likened to an iron sinew Esay 48. 4. See Exod. 32. 9. Vers. 28. Elders of your Tribes in Greeke they are named by one word Phularcha◠that is Rulers or Princes of your Tribes CHAP. XXXII 1 Moses song which setteth forth Gods mercies unto Israel their sinnes and his chastisements by sword famine pestilence and captivity 36 His mercie in Christ towards them in the end 46 Moses exhorteth them to set their hearts upon his words 48 God sendeth him up to mount Nebo to see the land of Canaan and die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIve eare ye heavens and I will speake and let the earth heare the sayings of my mouth My doctrine shall drop as the raine my speech shall distill as the deaw as the small rain upon the tender herbe and as the showres upon the grasse For I will proclaime the name of Iehovah give yee greatnesse unto our God The Rocke perfect is his worke for all his wayes are judgement God is faithfulnesse and without iniquity just and righteous is he They have corrupted themselves their spot is not the spot of his sonnes they are a crooked and perverse generation Do ye thus requite Iehovah O people foolish and unwise Is not hee thy Father that hath bought thee hath not he made thee established thee Remember the dayes of old consider the yeeres of generation and generation aske thy Father and he will shew thee thy Elders and they will tell thee When the most high divided inheritance to the nations when he separated the sons of Adam he set the bounds of the peoples according to the number of the sonnes of Israel For Iehovahs portion is his people Iakob is the line of his inheritance Hee found him in a land of wildernesse and in an empty place and howling of the desart hee led him about he instructed him he kept him as the apple of his eye As an Engle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings Iehovah alone did leade him and there was no strange god with him He made him ride on the high places of the earth that he might eat the fruits of the field and he made him to sucke honey out of the rocke and oile out of the flinty rocke Butter of kine and milke of the flocke with fat of Lambes and of Rams of the breed of Bashan and of Goat-bucks with the fat of the kidneies of wheat and the bloud of the Grape thou diddest drinke pure wine But Iesurun wexed fat and kicked thou art wexen fat thou art growne grosse thou art covered with fatnesse then he forsooke God which made him and lightly esteemed the Rocke of his salvation They provoked him to jealousie with strange gods with abominations they provoked him to anger They sacrificed to devils not to God to gods whom they knew not to new gods that came lately up of whom your fathers were not afraid Of the Rocke that begat thee thou art unmindfull and hast forgotten God that formed thee And Iehovah saw it contemptuously abhorred them because of the provoking of his sons and of his daughters And he said I will hide my face from them I will see what their end shall be for they are a very froward generation sonnes in whom is no faith They have provoked me to jealousie with that which is not god they have provoked mee to anger with their vanities and I will provoke them to jealousie with those which are not a people I will provoke them to anger with a foolish nation For a fire is kindled in mine anger and shall burne unto the lowest hell and shall consume the land and her increase and set on fire the foundations of the mountaines I will heape evils upon them I will spend mine arrowes upon them They shall be burnt with hunger and devoured with the burning coale and with a bitter stinging plague and I will send upon them the teeth of beasts with the poyson of serpents of the dust Without the sword shall bereave and from the chambers terrour both the young man and the virgin the suckling with the man of gray haires I said I would scatter them into corners I would make the remembrance of them to cease from among men Were it not that I feared the wrath of the enemy left their adversaries should behave themselves strangely left they should say Our high hand not Iehovah hath done all this For they are a nation voyd of counsels and there is no understanding in them O that they were wise that they understood this that they would consider their latter end How should one chase a thousand two put ten thousand to flight except their Rocke had sold them and Iehovah had shut them up For their Rocke is not as our Rocke even our enemies being judges For their vine is of the vine of Sodom and of the blasted fields of Gomorrah their Grapes are Grapes of gall they have most bitter clusters Their wine is the poyson of dragons and the cruell venome of aspes Is not this laid up in store with me and sealed up in my treasuries To mee belongeth vengeance and recompence in the time their foot shall slide for the day of their calamity is neere and the things that shall come upon them make haste For Iehovah will judge his people and repent himselfe for his servants when hee shall see that the hand is gone and there is none shut up or left And hee shall say Where are their gods the Rocke in whom they trusted for safety Which did eat the fat of their sacrifices did drinke the wine of their drink-offerings let them rise up and helpe you let him bean hiding place for you See now that I I am he and there is no God with me I do kill and make alive do wound and I heale and there is none that delivereth out of mine hand For I lift up my hand to the heavens and say I live for ever If I whet my glittering sword and mine hand take hold on judgement I will render vengeance to my adversaries and will reward them that hate mee I will make mine arrowes drunke with bloud and my sword shall devoure flesh with the bloud of the slaine and of the captives from the beginning the revenges of the enemy Shout joyfully yee nations with his people for he will avenge the bloud of his servants and will render vengeance to his adversaries and will make atonement for his land for his people And Moses came and spake all the words of this song in the eares of the people hee and Hoshea the sonne of Nun. And Moses made an end of speaking all these words unto all Israel And he said unto them Set your heart unto all the words which I testifie among
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent 〈◊〉 Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. â—ell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere Lâ—by that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth â—â—emos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
man that hath life and sense Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps Numb 5. 2. and 9. 10. and 19. 11. 13. though this bee figurative and very unproper for at ones death the soule goeth out Gen. 35. 18. The word being thus largely used is to be weighed according to the matter and circumstances of each text For this here in the Psalme compare it with the like in other places Psalm 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soule for the ransome of the world and powred it out unto death Isa. 53. 12. Matth. 20. 28. Ioh. 10. 11 15 17. and 15. 13. to hell or in hell in deaths estate or deadly-hed This word hell properly signifieth deepe whether it be high or low and though by custome it is usually taken for the place of devils and damned wights yet the word is more large and as heaven is not only the dwelling place of God and his Saints but generally all places above us where the stars the clouds the winds the birds c. are as is shewed Psal. 8. 9. so hell is all places beneath Wherefore it may in this large sense serve to expresse the Hebrew word Sheol here used which Sheol is a deepe place Iob 11. 8. Prov. 9. 18. and said in Scripture to be beneath Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above and it with the Greeke word haides is opposed to heaven Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it commeth of Shaal to crave aske or require because it requireth all men to come unto it and is never satisfied Psal. 89. 49. Prov. 30. 15 16. and 27. 20. It is a place or estate which all men even the best come unto for Iakob made account to go thither Gen. 37. 35. and Iob desired to be there Iob 14. 13. for he knew it should be his house Job 17. 13. and our Lord Christ was there as this Psalme with Act. 2. 31. sheweth and Solomon telleth that all goe thither Eccles. 9. 10. It is usually joyned with grave pit corruption destruction and the like words pertaining to death with which Sheol or haides is joyned as a companion thereof Rev. 1. 18. and 6 8. Dathan and Abiram when the earth swallowed them up are said to goe downe quicke into Sheol Numb 16. 30 32 33. Ionas in the Whales belly was in the belly of Sheol Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death are said to be delivered from Sheol or hell Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead are gone to Sheol Ezech. 32. 21. 27. And as death is said figuratively to have gates Psal. 9. 14. so Sheol haides hell hath gates Isa. 38. 10. Mat. 16. 18. and a soule Isa. 5. 14. and a hand Psal. 49. 16. and 89. 49. and a mouth Psal. 141. 7. and a sting which by Christ is done away 1 Cor. 15. 55. so that as hee was not left to Sheol but rose from death from the heart of the earth Matth. 12. 40. the third day so all the Saints shall likewise be delivered from Sheol or haides Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished Rev. 20. 14. So by the Hebrew word Sheol the Greeke haides and our English hell we are to understand the place estate or depth of death deadlihed See the Annotations on Gen. 37. 35. And these words thou wilt not leave my soule to hell teach us Christs resurrection as if he should say thou wilt not leave me to the power of death or grave to be consumed but wilt raise me from the dead as the words following and the Apostles explanation doe manifest Act. 2. 24. 31. and 13. 34 35. thou wilt not give not grant or suffer An Hebrew phrase often used as I gave thee not to touch her Gen. 20. 6. God gave thee not to hurt me Gen. 31. 7. he will not give you to goe Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like to see corruption that is to feele corruption or to corrupt to rot As to see death is to die Psal. 89. 49. Luke 2. 26. Joh. 8. 51 52. so to see evill Psal. 90. 15. and to see good Psal. 34. 13. is to feele and enjoy it and to see the grave Psal. 49. 10. corruption the Hebrew Shachath properly signifieth corruption or rottennesse and is so to be taken here as the Apostle urgeth the force of the word Act. 13. 36 37. David saw corruption but hee whom God raised up saw not corruption Yet often the word is used for a pit or ditch wherein carkasses doe corrupt See the note on Psal. 7. 16. Vers. 11. Thou wilt make me know or hast made me know as Act. 2. 28. that is givest me experience of the way of life or journey of lives the way or course to life from death and to continue in life eternall the Apostle saith wayes of life Act. 2. 28. And hereby life in heaven with God is implied as to enter into life Matth. 18. 9. is to enter into the kingdome of God Mark 9. 47. before thy face or with thy face that is in thy presence I shall have fulnesse of joyes The Greeke which the Apostle followeth Act. 2. 28. saith Thou wilt fill me with joy with thy face The Hebrew eth penei and liphnet with or before the face are both one and sometime put one for another as 1 King 12. 6. with 2 Chron. 10. 6. Gods face or presence as it is our greatest joy in this life Exod. 33. 14 15 16. so shall it be in the next Psalm 17. 15. Wherefore the wicked shall then be punished from his presence 2 Thess. 1. 9. pleasures or pleasantnesses that is pleasant joyes at thy right hand the place of honour delights and joyes eternall Matth. 25. 33 34 46. PSAL. XVII David in confidence of his integrity craveth defence of God against his enemies 10 He sheweth their pride craft and eagernesse 13 He prayeth to be delivered from them who have their portion in this life but his hope is for the life to come A Prayer of David HEare thou Iehovah justice attend to my shrill crie hearken to my prayer without lips of deceit From before thy face let my judgement come forth let thine eyes view righteousnesses Thou hast proved my heart hast visited by night thou hast tried me but hast not found I have purposed my mouth shall not transgresse For the workes of men by the word of thy lips I have observed the paths of the breaker thorow Sustaine thou my steps in thy beaten paths that my foot-steps be not removed I call upon thee for thou wilt answer me O God bow thine eare to me heare my saying Marvellously separate thy mercies O Saviour of them that hope for safety from them that
raise up themselves with thy right hand Keepe thou me as the blacke of the apple of the eye in the shadow of thy wings hide thou me From faces of the wicked that waste me my enemies in soule that inviron round against mee With their fat they have closed up with their mouth they speake in pride In our steps now they compasse us their eyes they set bending downe into the earth His likenesse is as a renting Lion that is greedy to teare and as a lurking Lion sitting in secret places Rise up Iehovah prevent thou his face make him bow downe deliver my soule from the wicked one with thy sword From mortall men with thine hand Iehovah from mortall men of the transitory world who have their part in this life and their belly thou fillest with thine hid treasure satisfied are the sons and they lay up their overplus for their babes I in justice shall view thy face shall be satisfied when I awake with thine image Annotations IVstice that is my justice as the Greeke explaineth it my just cause and complaint The Chaldee saith accept Lord my prayer in justice shrill crie or showting that is loud complaint See Psalm 5. 12. without lips or not with lips of deceit that is which prayer is unfained not uttered with guile Vers. 2. come forth or proceed that is let my judgement be clearly pronounced and executed Therfore in Hos. 6. 5. he addeth the similitude of the light or Sunne righteousnesses or equities this is all righteous causes and persons or my most righteous cause Vers. 3. hast tried or examined me to wit as metall in the fire So Psal. 66. 10. hast not found or shalt not at all finde to wit any drosse or deceit or as the Chaldee addeth corruption The Greeke translateth iniquitie was not found in me shall not transgresse or transgresseth not that is I purposed not to transgresse with my mouth by murmuring against thy fiery triall of me or that which I purposed my mouth transgresseth not but my thoughts and words agree The Chaldee thus I have thought evill it hath not passed my mouth Vers. 4. For the workes or concerning the workes of men Adam is here used for all earthly men have observed or taken heed of to wit lest they should hart me or that I should not walke in them as the next verse sheweth otherwise sometime to observe waies is to walke in them Psalm 18. 22. the breaker thorow that is the robber or theefe as this word is expounded in Greeke Mat. 21. 13. from Ier. 7. 11. one that breaketh bounds or limits houses hedges lawes c. So Ezek. 18. 10. Vers. 5. Sustaine Hold up or containe this is spoken prayer wise to God as the next verse manifesteth The Greeke turneth it Make perfect It may also be read Sustaining or To sustaine and so have reference to the former verse I observed the robbers paths not to walke in them but to sustain or sustaining holding fast my steps in thy paths The Hebrew Tamoch may be Englished Sustaine thou as Zachor is remember thou Exod. 20. 8. Shamor observe thou Deut. 5. 12. Haloc is Goe thou 2 Sam. 24. 12. for which in 1 Chron. 21. 10. is written Lec Goe thou my steps or my steppings forward my right-forth steps So Psal. 37. 31. and 40. 3. beaten paths or round paths properly the word signifieth paths beaten with wagon wheeles here used generally for strait direct and beaten waies So Psal. 23. 3. and 65. 12. and 140. 6. Vers. 7. marvellously separate or make marvellous that is in wondrous and excellent sort shew mee thy mercies which are common unto all let them now peculiarly be bestowed on mee See Psal. 4. 4. The Greeke saith Make marvellous When Christ commeth hee will be made marvellous in them that beleeve 2 Thess. 1. 10. hope for safety or trust to wit in thee as the Greeke explaineth it or in thy right hand as is after expressed God is Saviour of all men specially of them that beleeve 1 Tim. 4. 10. with thy right hand this seemeth to have reference to the first O Saviour or thou which savest with thy right hand as Psal. 138. 7. and 60. 7. It may also be referred to the second them that hope in thy right hand or to the last them that raise up themselves against thy right hand And thus the Greeke turneth it But the Chaldee otherwise Avenge them on those which rise up against them with thy right hand Vers. 8. the blacke that is the sight in the middest of the eye wherein appeareth the resemblance of a little man and thereupon seemeth to be called in Hebrew Ishon of Ish which is a man And as that part is blackish so this word is also used for other blacke things as the blacknesse of the night Prov. 7. 9. and blacknesse of darknesse Prov. 20. 20. of the apple so we call that which the Hebrew here calleth bath and in Zach. 2. 8. babath that is the little image appearing in the eye as before is noted The word bath also signifieth a daughter whereto the Greeke coree doth agree By this is meant the tender care of God for his people and David here useth both words for more vehemencie whereas else-where one of them only is used Ishoâ— the black in Deut. 32. 10. Prov. 7. 2. babath and bath the apple in Zach. 2. 8. Lam. 2. 18. hide thou me Heb. thou shalt hide or keepe me secret It is the property of the Hebrew tongue often to set downe a prayer in this forme especially in the end of a sentence as noting some assurance to have the request fulfilled So in Psal. 54. 3. and 59. 2. and 64. 2. Iob 6. 23. and 21. 3. and 40. 5. See also the note on Psal. 10. 17. Vers. 9. from faces or because of the wicked See Psal. 3. 1. enemies in soule or for the soule meaning deadly enemies that seeke the soule or life See Psal. 35 4. The Chaldee expoundeth it in the will or desire of their soule Vers. 10. They have closed up to wit their face or body much like that speech in Iob 15. 27. hee hath covered his face with his fatnesse or their fat they close up meaning that they pamper and harden themselves in pride that is proudly or haughtily Vers. 11. In our steps or in our going that is wheresoever we goe they trace our footing they composse me and us the Hebrew hath both these readings meaning David with his company they set to wit upon us bending downe to wit themselves that they be not espied as Psal. 10. 10. or to bend downe to wit us to overshrow us or to set downe their nets and snares Vers. 12. His likenesse that is the likenesse or â—iew of every one of them or he may meane some one principall as Saul Vers. 13. prevent his face that is first come to helpe me and suddenly and unlookt for come upon him and disappoint him with thy sword
that is thy judgement and vengeance for all means of destruction are the Lords sword Isa. 66. 16. and 27. 1. Ier. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it the wicked which deserveth to be killed with thy sword or understand which wicked man is thy sword as Asshur is called the rod of his wrath Esay 10. 5. and so in the verse following from mortall men which are thy hand or with thy hand that is thy judgement or plagne for so Gods hand often signifieth Exod. 7. 4. Act. 13. 11. Vers. 14. of the transitory world that is worldlings as they of the citie are citizens Psalm 72. 16. The word Cheled is used also for the short time of mans age and durance Psal. 39. 6. and 89. 48. Here and in Psal. 49. 2. it is the world named of the transitorinesse for the fashion of this world passeth away 1 Cor. 7. 31. in this life according to Abrahams speech Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. Of the wickeds prosperitie here see Iob 21. 78. c. the sonnes to wit of those worldlings meaning that both they and their children have their fill Or satisfied are they with sonnes as in Iob 21. 11. they send forth their children like a flocke their overplus the residue of their store or their excellencie For this word Iether is used sometime for overplus in quantity Exod. 23. 11. 1 King 11. 41. sometime it noteth also the excellencie or dignitie Gen. 49. 3. Vers. 15. in justice meaning in the justice or righteousnesse which is of God by faith in Christ as Phil. 3. 9. View thy face that is enjoy thy comfortable favour as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. when I awake to wit out of the dust of the earth from the sleepe of death as Esay 26. 19. with thy image to wit I shall be satisfied with it so meaning by image Gods glorie or with thy image that is having it upon me for as we have borne the image of the earthly man so shall we beare the image of the heavenly 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice to be meant of the garden of Eden the heavenly Paradise called justice and that in the world to come which is after the raising of the dead to life it is in the light stored up called the Image and this is that in Psal. 17. I shall be satisfied when I awake with thine Image saith R. Menachem on Deut. 4. But the same Rabbine on Levit. 10. giveth a better exposition of this word justice saying For there is no comming before the most high and blessed King without the Shecinah that is the divine Majestie of God in Christ to signifie which thing it is said I in justice shall view thy face PSAL. XVIII David having beene delivered from all his enemies professeth his love unto God therefore 5 Hee remembreth the great dangers wherein he had beene 7 his cries unto God 8 the Lords wonderfull judgements upon his enemies 17 and deliverance of David 21 He sheweth his integritie of life 27 Gods justice towards all men 33 the victories which hee gave unto David 44 and dominion over peoples 50 The glory of Gods name among the Gentiles for his salvation of Christ whom David figured and of all nations by him To the Master of the Musicke a Psalme of the servant of Iehovah of David which spake to Iehovah the words of this song in the day that Iehovah had delivered him from the hand of all his enemies and from the hand of Saul And he said I Will dearely love thee Iehovah my firme strength Iehovah my rock and my sortresse and my deliverer my God my rocke in whom I hope for shelter my shield and horne of my salvation mine high defence I called upon the praised Iehovah and from mine enemies I was saved The pangs of death compassed mee and the streames of Belial frighted me The pangs of hell went round about mee the snares of death prevented me In the distresse upon me I called on Iehovah and unto my God I cried out he heard my voice out of his Palace and my out-crie before him entred into his eares And the earth shaked and quaked and the foundations of the mountaines were stirred and they shooke themselves because he was wroth Smoke ascended in his anger and fire out of his mouth did eat coales burned from it And he bowed the heavens and came downe and gloomy darknesse was under his feet And he rode upon the Cherub and did fly and he flew swiftly upon the wings of the wind He set darknesse his secret place round about him his pavilion darknesse of waters thick clouds of the skies From the brightnesse that was before him his thick clouds passed away haile and coales of fire And Iehovah thundered in the heavens and the Most high gave his voice haile and coales of fire And he sent his arrowes and scattered them afunder and lightnings he hurled forth and terribly strucke them downe And the channels of waters were seene and the foundations of the world were revealed at thy rebuke Iehovah at the breath of the wind of thine anger He sent from the high place hee tooke me hee drew me out of many waters He rid mee from my strong enemie and from my haters for they were mightier than I. They prevented me in the day of my cloudy calamitie and Iehovah was for a staffe unto me And he brought me forth to a large roomth hee released me because he delighted in me Iehovah rewarded me according to my justice according to the purenesse of my hands rendred he unto me Because I observed the wayes of Iehovah and did not wickedly from my God For all his judgements were before me and his decrees I did not turne away from me And I was perfect with him and kept my selfe from mine iniquitie And Iehovah rendred to me according to my justice according to the purenesse of my hands before his eyes With the gracious Saint thou wilt shew thy selfe gracious with the perfect man thou wilt shew thy selfe perfect With the pure thou wilâ— shew thy selfe pure and with the froward thou wilt shew thy selfe wry For thou wilt save the poore afflicted people and wilt bring low the loftie eyes For thou hast lighted my candle Iehovah my God hath brightned my darknesse For by thee I have broken thorow an host and by my God I have leaped over a wall God his way is perfect the saying of Iehovah is tried he is a shield to all that hope for safety in him For who is God besides Iehovah and who is a rocke except our God God that girdeth me with valour and giveth my way perfect He matcheth my feet as Hindes feet and upon my high places hee maketh me stand He learneth my hands to
the warre and a bow of brasse is broken with mine armes And thou hast given to me the shield of thy salvation and thy right hand hath upheld me and thy meeknesse hath made me to increase Thou hast widened my passage under me and my legs have not staggered I followed mine enemies and over tooke them and turned not till I had consumed them I wounded them and they could not rise up they fell under my feet And thou hast girded me with valour to the warre them that rose against mee thou hast made to stoope downe under me And thou hast given to me the necke of mine enemies and them that hated me I have suppressed They cried out but there was none to save unto Iehovah but hee answered them not And I did beat them small as dust before the wind as the clay of the streets I did powre them out Thou hast delivered me from the contentions of the people thou hast put me for the head of the heathens a people whoÌ„ I have not known doe serve me At the hearing of the eare they obey me the sonnes of the stranger falsly denie unto me The sons of the stranger fade away and shrinke for feare out of their closets Iehovah live blessed be my rocke and exalted be the God of my salvation The God that giveth vengeances to me and subdueth peoples under me My deliverer from mine enemies also from them that rose up against me thou hast exalted me from the man of violent wrong thou hast rid me Therefore I will confesse thee among the heathens Iehovah and to thy name I will sing Psalme Hee maketh great the salvations of his King and doth mercie to his annointed to David and to his seed for ever Annotations THe servant of Iehovah So he intituleth him-selfe here and in Psal. 36. 1. for his service in administring the kingdome This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed hand of Saul which noteth the power of the King above that which is noted by the hand or palme of other enemies yet for this word hand in 2 Sam. 22. 1. is used palme the Chaldee expoundeth it the sword of Saul Vers. 2. I will dearely love or I love heartily with my inmost bowels The originall word is in this place for intire love but otherwhere is often used for tender mercie or bowels of compassion Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here more than in 1 Sam. 22. Vers. 3. fortresse or munition a place or hold to flee unto when one is hunted and chased See Ps. 31. 3. rocke Two names of a Rocke are in this verse the first Selangh a firme stony Rocke or cliffe the latter Tsur a strong or sharpe rocke and is often the title of God himselfe and turned in Greeke Theos that is God as in the 32 and 47 verses of this Psalme Deut. 32. 4. 18. 30 31. Psal. 71. 3. and in many other places horne of my salvation that is the horne that saveth me A horne signifieth power and glory Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore hornes are used to signifie Kings Dan 8. 〈◊〉 Râ—v â—7 12. And Christ is called the horne of salvation Luke 1. 69. high defence or tower 〈…〉 See Psal. 9. 10. In 2. Saâ— 2◠〈◊〉 there is added more and my refâ—ge my Saviour from violent wrong 〈◊〉 savest 〈◊〉 Vers. 4. Pâ—â—ifed that is glorious excellent praise 〈…〉 and accordingly for his 〈◊〉 usually 〈◊〉 of his people So Psal. 48. 〈◊〉 The Chaldee 〈…〉 deth it with a praise oâ— Hyâ—ne I prayed before the Lord. And the Greeke praising I will call upon the Lord. Vers. 5. the pangs paines throwes sorrowes as of a woman in childbirth so the originall word signifieth Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it Anguish compassed mee as of a woman which sitâ—â—th in the birth and hath no strength to bring forth and she is in danger of death Or The â—ands the 〈◊〉 as the word also signifieth Iob 36. 8. Prov. 5. 22. For this in 〈◊〉 Sam. 22. 5. another word is used that signifieth breaches which also is applied to the breaking forth of children at the birth Hâ—s 13. 13. Eâ—â— 37. 3. and to the 〈◊〉 of the sea Psal. 42. 8. streames or brooks bournes The originall word Nachal is used as our English bourne both for a brooke or streame running in a valley and for the valley it selfe 1 Kings 17 3 4. Waters do often figure out afflictions Psal. 69. 2. 3. â—ournes or streâ—â—â—â— of waters meane vehement and violent afflictions Psal. 124. 4. Ier. 47. 2. Belial or 〈◊〉 The Hebrew Bel 〈…〉 which the Apostle in Greek calleth Belial 〈◊〉 Cor. 6. 15. iâ— used 〈◊〉 extreme mischiefe and wickednesse or most impious and mischieâ—â—ous persons called sonnes of Belial Deut. 13. 13 daughters of Bâ—lial 1 Sam. 〈◊〉 〈◊〉 men of Belial 1. Sam. 25. 25. and sometime B 〈…〉 it selfe as in Nah. 1. 15. Belial shall no more passe th 〈…〉 thee and 2 Sam. 23. 6. Belial shall be every one as thornes thrust away and Iob 34. 18. Wilt 〈◊〉 say to a King Belial It is also applied to speciall sinnes and sinners as a witnesse of Belial Prov. 19. 28. a counseller of Beliâ—l Nah. 1. 15. Also to mischievous thoughts words or things Deâ—t 15. 9. Psal. 41. 9. and 101. 3. The Apostle opposeth Belial to Christ 2 Câ—â— 6. 15. and it seemeth to be put for the Devill or Satan as the Syâ—â—â—â— and Arabik translations there explaine Pauls 〈◊〉 〈◊〉 for Antichrist for so Belial is opposed to Christ and his kingdome 2 Sam. 23. 6. By interpretation Belial signifieth an Vnthrift or Without 〈◊〉 lawlesse 〈◊〉 Antichrist is named the lawlesse man 〈◊〉 Thess. 2. 8. and in this Psalme the Greeke 〈◊〉 streames of lawlesnesse or iniquitie which the Chaldee Paraphrast calleth the company of the unrighteous frighted me skarâ—d or vexed 〈◊〉 〈◊〉 This word is used of Sauls vexation by a◠〈◊〉 spirit 〈◊〉 〈◊〉 16. 14 15. Vers. 6. of hell which the Chaldee expoundeth a company of â—â—â—ked persons snares of death deadly shaâ—â—◠〈◊〉 〈◊〉 for my death a similitude 〈◊〉 from 〈◊〉 〈◊〉 Eccles. 9. 12. So 〈◊〉 13. 14. and 14. â—7 The Chaldee explaineth 〈◊〉 〈◊〉 â—rmed with weapons of sâ—aughter Pre 〈…〉 me that is were ready to take hold on mee 〈…〉 denly and unawares Vers. 7. distresse upon me or to me that is in that my distresse or while it was upon me So Psal. â—6 1â— be heard The Hebrew properly is will heare but the time to come is often put for the time past therefore in 2 Sam. 22. 7. it is plainly written and â—e heard so after in the 12. verse â—ee will set which in Samuel is written and â—ee set againe in the 14 verse thundred for which in Samuel is written will thunder the like may be observed of the
oblation or meat-offering to be burnt on the altar unto God with oile and incense for a memoriall Levit. 2. 2. The Hebrew Minchah is generalfy a gift or present carried to any Psal. 45. 13. and 72. 10. Gen. 32. 13. and in speciall a gift or oblation presented to God Gen. 4. 3 4 5. Psal. 96. 8. most specially the oblation of corne or flower called the meat-offering Lev. 2. Num. 29. The Apostle in Greeke turneth it Prosphora an oblation Heb. 10. 5. 8. 10. from Psal. 40. 6. burnt-offering which according to the originall word Ghnolah signifieth an ascension because this kind of sacrifice was wholly given up to God in fire Lev. 1. 3 9. 13. Therefore in Greeke it is translated holocautoma that is a whole burnt-offering turne to ashes that is consume to ashes with heavenly fire for so God approved and accepted the sacrifices of his people Lev. 9. 24 1 Kings 18. 28. Vers. 5. fulfill all thy counsell or accomplish it Counsell is as empty if it be not effected and accomplished and the performance is as the filling thereof So to fill or accomplish petitions in the verse following to fulfill joy Ioh. 3. 29. and 15. 11. to fulfill words is to confirme them 1 Kings 1. 14. and to performe or effect them 1 Kings 2. 27. Vers. 6. We will showt or that we may showt or shrill For these two phrases are used in differently See the note on Psal. 43. 4. thy salvation which thou O King hast received or which thou O God hast given set up the banner or display the slag or ensigne which was for triumph and victorie to honour God and to terrifie the enemies Song 6. 3. 9. Vers. 7. his anointed or Messias that is his King vers 10. Psal. 2. 6. with powers the salvation that is with full power or puissance even with the salvation of his right hand For Gods right hand is of wondrous excellent force and doth valiantly Exod. 15 6. Psal. 118. 16. and 89 14. Vers. 8. These that is Some mention chariots and some horses Chariot is used for chariots as also in Psal. 68. 18. so bird for birds Psal. 8. 9. Angell for Angels Psal. 34. 8. make mention of the name that is make it to be knowne and to be remembred with honour Psal. 45. 18. Esa. 49. 1. 2 Sam. 18. 18. Vers. 9. stand upright or set our selves sure to continue yet So after in Psal. 146. 9. and 147. 6. Vers. 10. the King he answer us By the King here seemeth to be meant Christ of whom this whole Psalme is composed as also the Chaldee Paraphrast understood it and therefore explained this verse thus O word of the Lord redeeme us O mighty King receive our prayer in the day of our invocation But the Seventie not keeping the distinctions turne it in Greeke thus Lord save the king and here us in the day that we call upon thee PSAL. XXI The King giveth thankes for many blessings received 8 He professeth his confidence of further grace and prophesieth the destruction of the wicked To the master of the musicke a Psalme of David IEhovah in thy strength the King shall rejoyce and in thy salvation how vehement glad shall he be Thou hast given to him his hearts desire and the earnest request of his lips thou hast not kept backe Selah For thou preventest him with blessings of goodnesse thou settest on his head a crowne of fine gold Life he asked of thee thou gavest it him length of dayes ever and aye Great is his honour in thy salvation glorious Majestie and comely honour hast thou put upon him For thou hast set him to bee blessings to perpetuall aye thou hast made him chearefull with joy with thy face For the King trusteth in Iehovah and through the mercy of the most high he shall not be moved Thy hand shall find out all thine enemies thy right hand shall find out them that hate thee Thou wilt set them as an oven of fire at the time of thy face Iehovah in his anger wil swallow them up fire shal eat them Their fruit from the earth thou wilt destroy and their seed from the sonnes of Adam For they have intended evill against thee they have thought a craftie purpose but they shall not be able For thou wilt set them as a Butt with thy strings thou wilt make ready against their faces Be thou exalted Iehovah in thy strength we will sing and praise with Psalme thy power Annotations IN thy strength or for thy strength thy kingdome strong helpe and deliverance This Psalm as the former gratulateth the victory and salvation of Christ and is by the Chaldee Paraphrast applied to the reigne of King Messias Also the Hebrew Iismach Shall rejoyce hath the letters being transplaced of the name Mashiach Christ. shall rejoyce or rejoyceth continually Vers. 4. a crowne a signe of glorious victorie and of the Kingdome V. 5. length of dayes that is a long continued life time Isa. 53. 10. Iob 12. 12. So Ps. 23. 6. 93. 5. and 91. 16. On the contrary short of dayes is short lived Iob 14. 1. ever and aie to eternall and perpetuall aie Christ being raised from death dieth no more death hath no more dominion over him Rom. 6. 9 But behold he is alive for evermore Amen Rev. 1. 18. and ever liveth to make intercession for them that come to God by him Hebr. 7. 25. Vers. 7. hast set him blessings that is made him to abound with all manner blessings himselfe to be an example of or to impart blessings unto others So to Abram it was said be thou a blessing Gen. 12. 2. the like promise is to his children Ezek. 24. 36. Isa. 19. 20. with thy face or before thy face in thy presence as Psal. 16. 11. Vers. 9. shall find out all thy enemies to wit to punish them as 〈◊〉 like phrase importeth Isa. 10. 10. or shall find for all that is shall be enough for all thy foes that is sufficiently able to overcome them so finding is used for sufficiencie Num. 11. 22. Iudg. 21. 14. For hand the Chaldee saith the stroke of thine hand Vers. 10. 〈◊〉 set them or put them all and every one 〈◊〉 is noted on Psal. 2. 3. So also after in vers 11. and 13. 〈◊〉 of fire a fierie furnace meaning in 〈◊〉 affliction Lam. 5. 10. the time of thy face that is of thine anger as the Chaldee Paraphrast explaineth it for the face sheweth forth pleasure or displeasure favour or wrath so face is used for anger Psal. 34 17. Lev. 20. 6. Gen. 32. 20. Lam. 4. 〈◊〉 â—er 3. 12. swallow them that is destroy or d 〈…〉 sh them so Psal. 35. 25. and 52. 6. and 55. 〈◊〉 〈◊〉 the Chaldee expoundeth it the fire of Ge 〈…〉 or of Hâ—ll Vers. 11. Their fruit that is their children called the fruit of the body and wombe Psal. 127. 3. and 132. 11. Deut. 28. 4. or their labour and that which
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
14. and 108. 14. Vers. 9. In God we praised to wit his actions salvations c. See a like phrase in Psalm 56. 5. 11. and Psal. 71. 6. Or understand we praised our selves that is gloried triumphed And thus the Greeke In God we shall be praised the Chaldee saith In the word of our God Vers. 12. sheepe for meat or of meat that is to be eaten So after vers 23. sheepe of slaughter that is to be slaine fannest or dispersest strowest abroad as the fan that winnoweth Ier. 4. 11. and 51. 2. So after in Psal. 106. 27. Vers. 13. for no wealth that is for a vile price without gaine God is said to sell his people when he delivereth them into their enemies hands as out of his owne possession So Deut. 32. 30. Likewise in Esay 52. 3. the Lord saith yee have beene sold for nought and yee shall be redeemed without money increasest not or gainest not by the prices of them takest no other people in their stead or increasest that is hightenest not their price Vers. 15. a parable a by-word or proverbe This is often used for grave wise and princely sentences as Psalm 49. 5. here in the ill part for a by-word reproach and fable so Psal. 69. 12. Iob 17. 6. And thus is fulfilled that which was threatned Deut. 28. 37. 1 King 9. 7. Jer. 24. 9. nodding of the head that is a mockage Psal. 22. 8. 9. Vers. 17. taunter or blasphemer Num. 15. 30. Vers. 20. of Dragons or of whale fishes For the Hebrew word is common both for land and water-dragons or whales So Psal. 148. 7. And hereby is meant the place of desolation and affliction as the Greeke here translateth it See Mal. 1. 3. Isa. 34. 13. Ier. 9. 11. and 10. 22. Iob 30. 29. with the shade or in the shade see Psalm 23. 4. Vers. 2â— spred out our hands or our palmes that is have prayed unto for in prayer they spred out the palmes of their hands as to receive a blessing from God 1 King 8. 22. Exod 9. 29. Psal. 143. 6. So the Chaldee explaineth it spred out our hands in prayer to the idols of other peoples Vers. 23. But for thee or For for thy sake that is so farre we be from following strange gods as that for thy sake we are killed daily And this also is a comfort in affliction See Rom. 8. 36. Vers. 24. Stirre up to wit thy selfe These things are spoken of God after the manner of men for properly he that keepeth Israel slumbreth not nor sleepeth Psal. 121. 4. Vers. 26. to the dust this noteth a base and abject state Psal. 113. 7. like this is the soule cleaving to the dust Psal. 119. 25. and putting the mouth in the dust Lam. 3. 29. Vers. 27. an helpfulnesse that is a full helpe The Hebrew hath a letter more than ordinary to increase the signification So Psal. 63. 8. and 94. 17. See the notes on Psal. 3. 3. PSAL. XLV The Majestie and grace of Christ and his kingdome 11 The dutie of the Church and the benefits thereof 14 The glorie of Christians To the master of the musicke upon Shoshannim to the sonnes of Korach an instructing Psalme a song of the wel-beloved virgins MIne heart hath boiled a good word I doe say my workes to the King my tongue the pen of a speedy writer Thou art much fairer than the sonnes of Adam grace is powred out in thy lips therefore God hath blessed thee for ever Gird thy sword upon the thigh O mighty one thy glorious majestie and thy comely honour And in thy comely honour prosper ride on word of truth and of meeknesse and of justice and thy right hand shall teach thee fearfull things Thy arrowes are sharp peoples shall fall under thee in the heart of the Kings enemies Thy throne O God is ever and perpetuall the scepter of thy kingdome is a scepter of righteousnesse Thou lovest justice and hatest wickednesse therefore God thy God hath anointed thee with oile of joyfuluesse above thy fellowes Myrrh and Aloes Cassia all thy garments out of the Ivorie palaces more than they that make thee joyfull Kings daughters are among thy precious ones set is the Queene at thy right hand in fine gold of Ophir Heare O daughter and see and bend thine care and forget thy people and thy fathers house And the King will covet thy beautie for hee is thy Lord and bow downe thy selfe to him And the daughter of Tyrus with oblation shall earnestly beseeke thy face even the rich of the people The Kings daughter is all glorious within her clothing is of purled workes of gold In embroideries shee shall be led along to the King virgins after her her fellow-friends brought in to thee They shall be led along with joyes and gladnesse they shall enter into the Kings palace In stead of thy fathers shall be thy sonnes thou shalt put them for princes in all the earth I will make memorie of thy name in every generation and generation therefore peoples shall confesse thee for ever and aâ—â— Annotations SHoshannim that is Six-stringed instruments for so by comparison with other titles it seemeth here to be meant of musicall instruments as Shalishim be â—â—â—â—e-stranged instruments 1 SaÌ„ 18. 6. Else-where it signifieth six-leaved flowers that is Lilies as Song 2. 6. w ch may also be minded here The Hebrew word is derived of Sâ—â—â—â— that is Six â—â—ke title is in Psal. 69. 1. 80. 1. The Chaldee expoundeth it for them that sit in the Synedrion or Council of Moses which was spoken in prophesie by th◠〈◊〉 of Korah of the welbeloved virgins Kings daughters and other honourable damosels attending upon and comming with the Queene the friends of the bridegroome and bride verse 10. 15. who should sing this marriage-song in praise of them Therefore this Hymne setteth forth Christ in his glory and his Spouse the Church in her beautie For Christis the Bridegroome and Ierusalem the Bride Ioh. 3. 29. Rev. 21. 9 10. all true Christians are Virgins for their spirituall chastitie Rev. 14. 1 4. following and loving the Lambe for the sweet odour of his Name or Gospell Song 1. 2. and are beloved of him and have this new song of praise put into their mouthes Of him is this Psalme as the Apostle expoundeth it Heb. 1. 8. Vers. 2. hath boiled or frieth boileth as in a frying pan that is hath studied and prepared by servent meditation A similitude taken from the Mincah or meat-offering in the law which was dressed in the frying pan Levit. 7. 9. and there boiled in oile being made of fine flower unlevened mingled with oile Levit. 2. 5. and after was presented to the Lord by the Priest vers 8. c. Here the matter of this Psalme is as the Mincah or oblation which with the oile the grace of the spirit was boiled and prepared in the Prophets heart and now presented So the Psal. 141. is likewise compared to the
Iah God meaning it of the captives Or that thou O Iah God maist dwell to wit in mens hearts by faith Ephes. 3. 17. or in the Church which by those thy gifts the Ministers is builded as a spirituall house for God to dwell in 1 Cor. 3. 9 10 16. 1 Pet. 2 5. So God dwelt among the Israelites Num. 5. 3. and 35. 34. Vers. 20. day by day or daily see Psal. 61. 9. â—odeth us to wit with his blessings or gifts verse 19. or with afflictions wherewith the Saints are burdened and yet blesse him for his comforts in them 2 Cor. 5. 4. and 1. 3 4 8. and 6. 4 6. The Chaldee understandeth it of such lâ—ding as is by adding precepts upon precepts Vers. 21. Our God c. or God to us is a God for salvations that is all manner health helpe and deliverance that fully saveth Iehovih so the name of God is written usually when Adonai Lord next followeth it as here and Psal. 109. 21. or goeth before it as Gen. 15. 2. having the vowels of Aelohim God and so is by the Iewes pronounced as other times having the vowels of Adonai it is so pronounced Lord. So for Adonai Iehovaih 2 Sam. 7. 18. is written Iehovah Aelohim 1 Chron. 17. 16. See Psal. 83. 19. issues or passages that is waies and meanes of death or to death meaning that he hath many waies to bring his enemies to death and to deliver his people out of it For he hath the keyes of death Rev. 1. 18. â—e killeth and giveth life woundeth and healeth and none can deliver out of his hand Deut. 32. 39. So issues of life Prov. 4 23. Vers. 22. hairie scalpe Hebr. the crowne or scalpe of haire meaning open and inevitable judgement on the chiefest and most fierce enemies guiltinesses guilty sinnes impieties So Psal. 69. 6. Vers. 23. I will bring againe or will returne reduce to wit thee my people as I brought thee from the perill of Ogh in Bashan Numb 21. 23 35. and of Pharaoh at the red sea Exod. 14. 22 23 28 29. Former deliverances are often by the Prophets applied to the times and workes of Christ See Isa. 11. 1 11 15 16. and 51. 10 11. gulfs or deeps bottoms See Psal. 69. 3. Vers. 24. That thy foot may embrew that is â—e embrewed or That thou maist embrew thy foot It is the same word which before in verse 22. is Englished wound and signifieth to make gorâ— bloudy and is here by consequence put for embrewing or dipping in gorâ— bloud as the Greeke turneth it That thy foot may bee dipped And this noteth a great slaughter of the enemies as the dipping of the foot in oile Deut. 33. 24. meaneth abundance thereof in bloud of thine enemies or which floweth from thine enemies from him that is from each of them or from the greatest of them Antichrist or of the same bloud Compare herewith the slaughter of Christs enemies Rev. 19. 17 18 21. Vers. 25. They have seene that is Men have seene not naming any speciall persons thy goings or waies and administration The Chaldee saith The house of Israel have seene the going of thy Majestie upon the Sea O God in the that is which art in the Sanctuarie or into the Sanctuarie referring it to Davids carrying of the Aâ—ke into the holy Tent 1 Chron 13. 6. 8. and 15. 28. Vers. 26. beating on timbrels or on Tabers to wit with the hand so in the triumph at the red sea Mary the sister of Aaron and all the women after her with timbrels and pipâ—s sung praise to God Exod. 15. 20 21. unto that the Chaldee here referreth it So at the slaughter of the Philistims 1 Sam. 18. 6 7. and at the slaughter of the Ammonites Iudg. 11. 34. A timbrel or taber is in Hebrew named Toph of the like sound that it maketh when it is stricken Vers. 27. In the Churches or congregations see Psal. 26. 12. ye of the fountaine that come out of Israel as out of a well or fountaine a phrase taken from Deut. 33. 28. Esaias hath also one much like it Isa. 48. 1. It seemeth to be meant of the people though it may also be referred to Christ blesse the Lord who is of the fountaine of Israel For of the Israelites concerning the flesh Christ came who is God over all blessed for ever Amen Rom. 9. 5. Vers. 28. There in the Churches be little Benjamin the tribe or posteritie of Benjamin who was himselfe little that is youngest of all Israels children and his tribe little that is few in number being almost all destroied for the sinne of Gibea Iudg. 20. 1 c. their ruler the Prince of that Tribe The Greeke version saith in a trance taking the Hebrew Rodem to be of radam though it be not found elsewhere in this forme yet rare words but once used are sundry times found in this and other Psalmes These things applied to Christs times and after are very mysticall Benjamin the least is here put first so in the heavenly Ierusalem the first foundation is a Iasper Rev. 21. 19. which was the last precious stone in Aarons Brest plate on which Benjamins name was graven Exod 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God though one of the last Apostles 1 Cor. 15. 8 9 10. who was converted in a trance or extasie Act. 9. 3 4 c. and in exâ—asies he and other Apostles saw the mysteries of Christs Kingdome Act. 10. 10 11 c. 2 Cor. 12. 1 2 3 4. their assembly in Greeke their governours the Hebrew word Regamah but once used causeth this ambiguitie for comming of Ragam to throw an heape of stones Lev. 24. 14. may either be taken for an heape or assembly or for a stone that is a ruler as elsewhere a stone signifieth Gen. 49. 24. Of this Tribe of Iudah were the Apostle Iames and other our Lords brethren Gal. 1. 19. Act. 1. 14. Zebuluâ— Naphtalâ— these Tribes were situate in the â—arthest parts of Canaan as Iuda and Benjamin were in the first and chiefest parts meaning by these few all other Tribes gathered to praise God In these coasts Christ called to Apostleship Simon Peter Andâ—ew c. fishers of Galilee Vers. 29. commanded thy strength that is powerfully appointed it speaking to the Church See the like phrase Psal. 133. 3. and 44. 5. By strength also Kingdome is often meant strengthen the Chaldee paraphraseth dwell in this house of the Sanctuarie which thou hast made for us Vers. 30. For thy Palace or temple which was after Davids daies to be builâ—â— in the heavenly Ierusalem the Lord and the Lambe are the Temple of it Rev. 21. 22. bring a present or lead along a gift that is gifts or presents So Psal. 76. 12. which presâ—nts are sometimes of the persons of men See Isa. 18. 7. 66. 20. Rom. 〈◊〉 16. 12. 1. Vers. 31. Rebuke that is Destroy See Psal. 9. 6. â—ompany of speare-men
citie thou wilt despise their image the Hebrew word baghnir being ambiguous In this sense compare herewith Eccles. 8. 10. despise their image or their shadow that is destroy their transitorie estate for man walketh in an image Ps. 39. 7. Or referring it to the last judgement their image may meane their corrupt sinfull state Ge. 5. 3. and the despising of it is their utter rejection for then they shall rise to sheme and contempt eternall Dan. 12. 2. Vers. 21. was levened or levâ—ned it selfe that is was vexed grieved swelled was sâ—wre as leven with my fretting griefe and anger I was pâ—â—â—ked or sharpned pricked my selfe that is â—â—lt sharpe paines to wit with my â—reâ—ting thoughts and desires Vers. 22. bruitish that is foolish sensâ—all like a brute beast not having the understanding of a man in me as is explained Pro. 30. 2. See also Psal. 49. 1â— as the beasts that is as one of them or a great beast Hebr. Behâ—mâ—th which is used for the vast Elephant Iâ—b 40. 10. The Greeke here turneth it beastiall or brutish Vers. 24. to glory or with glory that is gloriously honourably See 1 Tim. 3. 16. Phil. 3. 21. Heb. 2. 10. 1 Pet. 5. 1. 4. The Chaldee paraphraseth Thou wilt guide me with thy counsel in this world and after that the glorie is accomplished which thou hast said thou wilâ— bring upon me thou wilt receive me Vers. 25. whom have I or who is for me but thee to trust in or call upon delight not or take no pleasure in any person or thing Vers. 26. the Râ—cke that is the strength and hope the Greeke saith the God of my heart Vers. 27. gone farre that is the wicked who are here said to be farre from God and in Psal. 119. 150. are farre from his Law and therefore salvatition is farre from them Psal. 119. 155. as here they perish whereas the righteous are a people neere God Psal. 148. 14. that goeth a wâ—oring from thee that is goâ—th after idols departing from the true God as Hos. 1. 2. for idolatrie or breach of Gods covenant is often called whoredome or fornication â—er 3. 9. 20. Ezek. 23. 3 5. 7. c Psal. â—06 39. Vers. 28. to draw nigh so both the Greeke and Chaldee doe explaine the Hebrew phrase the drawing neere of God and thus it is also used in Isa. 58. 2. and is done by the faith of the Gospell Heb. 7. 19. Iehovâ—h or God see Psal. 68. 21. The Chaldee saith in the wâ—rd of God to tell that I may tell or declare as the Greek explaineth it PSAL. LXXIV The Prophet complaineth of the desolation of the Sanctuary 10 He moveth God to helpe in consideration of his power 18 of his repreachfull â—nemies of his children and of his Covenant An instructing Psalme of Asaph WHerefore O God hast thou cast us off to perpetuitie shall thine anger smoake against the sheep of thy pasture Remember thy congregatioÌ„ which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this mount Sion wherin thou hast dwelt Lift up thy feet to the desolatioÌ„s of perpetuitie the enemy hath done evill to all things in the Sanctuary Thy distressers roare in the mids of thy synagogues they have set their signes for signes He was knowne as he lifted on high axes against the thicket of the wood And now the carved workes thereof all together they have beat down with beetle and mallets They have cast into the fire thy sanctuaries to the earth they have profaned the dwelling place of thy name They said in their heart let us make spoile of them altogether they have burned all the synagogues of God in the land We see not our signes there is not any Prophet more nor any with us that knoweth how long How long O God shall the distresser reproach shall the enemy blaspheme thy name to perpetuity Wherefore turnest thou away thine hand even thy right hand draw it out of the midst of thy bosome make a full end For God is my King from antiquity he worketh salvations in the midst of the earth Thou didst breake asunder the sea by thy strength didst breake in peeces the heads of the dragons in the waters Thou didst quite burst the heads of Livjathan didst give him for meat to the people that dwell in drie desarts Thou didst cleave the fountaine and the streame thou diddest dry up the rivers of strength The day is thine the night also is thine thou hast prepared the light and the Sunne Thou hast constituted all the borders of the earth the summer and the winter them hast thou formed Remember this the enemy reproacheth Iehovah and the foolish people blaspheme thy name Give not the soule of thy turtle-dove to the wilde company the company of thy poore afflicted forget not to perpetuity Have respect unto the covenant for full are the darknesses of the earth of the habitations of violent wrong Let not the oppressed return ashamed let the poore afflicted and needy praise thy name Rise up O God pleade thou thy plea remember thy reproach from the foole all the day Forget not the voice of thy distressers the tumultuous noise of them that rise up against thee ascendeth continually Annotations OF Asaph or to Asaph in Chaldee by the hands of Asaph see Psal. 50. 1. If Asaph who lived in Davids daies made this Psalme it was a prophesie of troubles to come If some other Prophet made it when calamities were on Israel then was it committed to Asaphs posterity the singers called by their fathers name as Aarons posterity are called Aaron 1 Chron. 12. 27. thine anger smoake or thy nose smoke that is burne as was threatned Deut. 29. 20. A manifestation of fore displeasure see Psal. 18. 9. and 80. 5. sheepe or flocke that is us thy people as Psal. 79. 13. The stocke comprehendeth sheepe and goats Lev. 1. 10. Vers. 2. purchased of old or bought of yâ—re when thou broughtest them out of Egypt Exod. 15. 16. or understand that thou hast purchased it hast redeemed c. the rod of thine inheritance that is Israel Ier. 10. 16. called elsewhere the line of Gods inheritance Deut. 32. 9. which he measured out for himselfe as land is meted with a rod or line It may also be read the scepter or the tribe of thine inheritance as Esa. 63. 17. for the Hebrew Shebet which properly is a rod or staffe is sometime a scepter Psal. 45. 7. sometime a tribe Psal. 78. 67. Vers. 3. Lift up thy feet or thy hammers that is thy strokes to stampe or beat downe the enemy unto perpetuall desolations Thus the feet are used to tread downe with Isa. 26. 6. and so the Greeke taketh it here changing the metaphor and translating it thy hands which are also instruments to strike downe with Or lift up thy feet that is Come quickly to see the perpetuall desolations which the enemy hath made hath done evill that is broken robbed burned
wasted all things as did Nebuchadnezar in the Temple 2 King 24. 13. and 25. 9 13 14 c. Vers. 4. thy synagogues or assemblies either the courts and places about the temple where the people assembled or the other synagogues in Ierusalem as after in vers 8. he speakes of all the synagogues in the land places where prayers and lectures of the law were used Act. 16. 13. and 15. 21. The assembly of Christians is called also by this name synagogue Iam. 2. 2. their signes or banners which are signes of victory or of idolatry See after vers 9. Vers. 5. He was knowne He that is A man or every one of the enemies was knowne that is renowmed or famous as having done some notable act as he lifted on high or as he that bringeth aloft that is as a man brings the axe aloft over his head to fell downe the thicke wood with might and maine They cut downe the wood of the temple as men doe trees in a forest thicket of the wood that is the thick wood or tree whose boughes are wrapped one in another or if we understand it of the wood-worke in the Temple the infolded graven wood which he that did most eagerly cut downe was most renowmed Vers. 6. And now or And then at the same time So Ps. 27. 6. carved workes gravings or as the Hebrew phrase is openings used for graven or carved workes Exod. 28. 11. The Greeke here turneth it doores which also have their name of opening Vers. 7. thy sanctuaries the temple which had divers holy places was burned by Nebuzar-adan 2 King 25. 9. to the earth to wit burning or rasing downe to the ground Vers. 8. Let us make spoile or wee will oppresse prey upon them Of this Hebrew root the Dove hath her name in that tongue as being subject to the prey and spoile of Hawkes c. wherefore in vers 19. he calleth the Church a turtle-dove Vers. 9. our signes the testimonies of Gods presence and favour extraordinary or ordinary as the sacrifices c. Dan. 11. 31. So Circumcision the passeover the Sabbath c. were for signes to Israel Gen. 17. 11. Exod. 12. 13. and 31. 13. or as the Chaldee expoundeth it the signes which the Prophets gave us any Prophet that could see and foretell by the spirit an end of these troubles Lam. 2. 9. A Prophet Nâ—bi is one that from the inward counsell of God uttereth oracles In old time he was called a Seer 1 Sam. 9. 9. Amos 7. 12. how long to wit this affliction shall endure The like speech is in Psal. 6. 4. Vers. 11. draw it c. this word or some such seemeth here to be understood as often in the Hebrew see Psal. 69. 11. The drawing the hand out of the bosome denoteth a performance of the worke without â—â—acknesse as we may see by the contrary Prov. 26. 15. full end by consuming our enemies and accomplishing our deliverance Vers. 13. the sea in Chaldee the waters of the red sea of the dragons or whales meaning the noble men of Egypt who pursuing the Israelites were drowned in the red sea Exod. 14. 28. For great persons are likened to Dragons or Whale-fishes as Ezek. 29. 3. Vers. 14. the heads that is the head as the Greek translateth it called heads for the excellency and principality of Livjathan or of the whale meaning Pharaoh king of Aegypt who was drowned with his Princes Psal. 136. 15. Livjathan is the name of the great whale-fish or sea Dragon so called of the fast joyning together of his scales as he is described Iob 40. 20. and 41. 6 c. and is used to resemble great tyrants here and in Isa. 27. 3. So the Chaldee expoundeth it the heads of Pharaohâ— mighty men in dry desarts that is to the wilde beasts of the wildernesse which might devoure the Egyptians after they were drowned and cast upon the shore Exod. 14. 30. The beasts may be called a people as Conies Pismires Locusts c. are called peoples and nations Prov 30. 25. 26. Ioel 1. 6. See also the notes on Psal. 72. 9. unlesse by these dwellers in dry places we understand the Israelites in the wildernesse to whom the spoile of the Egyptians was as meat as elsewhere they said of the Canaanites they are bread for us Num. 14. 9. This the Chaldee favoureth Vers. 15. didst cleave the fountaine bringing a well and streame of water to thy people out of the rockes Exod. 17. 6. Num. 20 11. Isa. 48. 21. Psal. 105. 41. rivers of strength that is strong rough or vehement rivers as the waters of Iarden were dried up that Israel might goe thorow Ios. 3. 15 17. The Chaldee Paraphrast addeth also the rivers Arnon and Iabok whereof see Num. 21. 14. Deut. 2. 37. Vers. 16. the light The Hebrew Maor is properly a lightsome body as is the Sunne Moone Stars c. Genes 1. 14 15. and here may be meant of the Moone as the Chaldee translateth it for the Sâ—â—e next followed For these God is else-where also celebrated Psal. 2 6. 7. 8. 9. Vers. 19. soule of thy turile-dove that is the life of thy Church called a turtle-dove for their danger to be preâ—ed upon by the wicked as before v. 8. being of themselves weake mo 〈…〉 ull and â—â—morous also for their faith and loâ—â—lty towards God and innocency of life In these respects aâ—â— doves mentioned Hos. 11. 11. Ezek. 7. 16. Isa. 38. 14. and 59. 11. Song 4. 1. and 6. 8. Matth. 10. 16. So the Chaldee explaineth it Give not the soules of them that teach thy law to the people which are like wilde beasts wilde company or wilde beasts as the Greeke translateth it meaning the cruell people like wilde beasts as the Chaldee saith The same word straight-way followeth for the Church or lively stocke of Christ. See the notes on Psal. 68. 11. 31. V. 20. the covenant which thou didst make with our fathers as the Chaldee addeth to explaine it it may be meant of the covenant with Abraham and his seed as is expressed Psal. 105. 8 9. 10. or which was made with Noah that the world should no more be drowned as once it was when it was full of cruelty Genes 6. 13. 17. 18. and 8. 21 22. which covenant the Prophets apply to the Church after Esa. 54. 9. the darknesses that is darke places as in Ps. 88. 7. and 143. 3. he meaneth that the base obscure places werefull of violence even folds or habitations of cruelty no cottage being free from the rapine of the enemies Darke places may be put for base or meare 〈◊〉 as in Prov. 22. 29. darke or obscure persons are the base sort The Greek here also translateth it darke persons meaning the vile gracelesse enemies Vers. 22. pleade thy plea defend thine owne cause see Psal. 35. 1. from the foole understand which thou sufferest from the foole or impious Nabal which word was also before v. 18. whereof see Psal. 14.
1. The Chaldee paraphraseth from the foolish King Vers. 23. ascendeth that is commeth up unto thee it is so great as Iona. 1. 2. or it increaseth as the battle is said to ascend when it increased 1 Kin. 22. 35. PSAL. LXXV A confession to God and promise to judge uprightly 5 A rebuke of the proud by consideration of Gods providence To the Master of the Musicke Corrupt not a Psalme of Asaph a Song WE confesse to thee O God we confesse neere is thy name they tell thy wondrous works When I shal receive the appointment I will judge righteousnesses Dissolved is the earth and all the inhabitants thereof I have set sure the pillars therof Selah I said to the vain-glorious fools be not vain-gloriously foolish and to the wicked lift not up the horne Lift not up your horne to on high nor speake with a stiffe neck For not from the East or from the West neither from the desart commeth promotion But God is the judge he abaseth one and exalteth another For a cup is in the hand of Iehovah and the wine is red it is full of mixture and hee powreth out of the same but the dregs thereof wring out and drinke shall all the wicked of the earth And I will shew for ever will sing Psalme to the God of Iakob And will hew off all the hornes of the wicked the hornes of the just man shall be advanced Annotations COrrupt not or Destroy not see Psal. 57. 1. The Chaldee addeth in the time when David said destroy not the people of Asaph or to Asaph in Chaldee by the hand of Asaph see Psal. 50. 1. Vers. 2. and neere is to wit neere in our mouths and hearts to celebrate it Thus Gods word is said to be neere Rom. 10. 8. and thou art neere in their mouth Ier. 12. 2. In this sense the Greeke also explaineth it and wee will call on thy name they tell that is I and others with me so the Greeke saith I will tell Vers. 3. receive the appointment or take the appointed thing or time as the Chaldee translateth it that is the office appointed and promised They seeme to be the words of the Psalmist as appeareth more plainly by vers 10. and 11. in person of Christ to whom the kingdome of Israel was appointed in due time whom David was a figure of in taking and administring the kingdome when it was distracted with troubles See 2 Sam. 3. 17. 19. and 5. 1 2 3. righteousnesses that is most righteously Vers. 4. dissolved or melted that is faint with troubles feares c. as Ios. 2. 9. set sure or will fitly fasten artificially stablish as by line and measure that they fall not Pillars the mountaines which may also meane Governours for great personages are likened to Pillars Gal. 2 9. Vers. 5. the horne the signe of power and glorie Ps. 112. 9. and 89. 18. 25. Lu. 1. 69. In 1 Chr. 25. 5. mention is made of prophesies to lift up the horne Vers. 6. to on high that is aloft or against the high God with a stiffe necke like untamed oxen shaking off the yoke of obedience Or speake not a hard thing as Psal. 31. 19. with a necke stretched out that is arrogantly or with one necke that is with joynt force as heart in Psal. 83. 6. is for one heart Vers. 7. the desart that is the South or North for desarts were on both ends of the land of Canaan promotion or exaltation or as the Greeke translateth desart of the mountaines that is the mountainy desart meaning that preferment or deliverance comes not from any of the nations round about The Hebrew Harim is ambiguous signifying both exaltation and mountaines The Chaldee maketh this paraphrase For there is none besides me from East to West from the North the place of the desart or from the South the place of the mountaines Ver. 8. abaseth one Hebr. this man another Hebr. this man It may also be read He this God abaseth and he advanceth Vers. 9. a cup to measure out afflictions as Psa. 11. 6. a similitude often used see Hab. 2. 16. Ezr. 23. 31 32. Ier. 25. 28. The Chaldee saith a cup of curse wine that is wrath or indignation as is expressed Ier. 25. 15. Iob 21. 20. Revel 14. 10. red or thicke troubled muddie noting fierce indignation The Greeke turneth it acratou more meaning strong wine not allaied So in Revel 14. 10. where mere or pure wine meaneth great afflictions The Greeke there is taken frō this Psalme of mixture that is of liquor mixed ready to be drunke as wisdome is said to have mixed her wine Prov. 9 2. that is tempered it ready So Rev. 14 10. The Chaldee addeth mixture of bitternesse he powreth out to wit unto his owne people afflicting them as is expressed Ier. 25. 17 18 28 29. the dregs the most grievous afflictions as Esai 51. 17. 22. wring out or sucke up that is feele and be affected with it So Ezek. 23. 34. Esa. 51. 17. Vers. 10. will shew to wit this worke of God his mercy and judgement The Chaldee explaineth it will shew thy miracles hornes of the wicked their power dominion and pride whereby they afflict and scatter Gods people Ier. 48. 25. Lam. 2. 3. Zach. 1. 21. Rev. 17. 12 13. as by hornes of the just man is meant his power dominion glory Psal. 132. 17. and 92. 11. and 148. 14. 1 Sam. 2. 10. So the Chaldee openeth it And I will humble all kingdomes the high strength of the wicked PSAL. LXXVI A declaration of Gods majestie in the Church against her enemies 12 An exhortation to serve him reverently To the Master of the Musicke on Neginoth a Psalme of Asaph a Song GOd is knowne in Iudah his name is great in Israel And in Shalem is his tabernacle his dwelling in Sion There brake hee the burning arrowes of the bow the shield the sword the war Selah Bright wondrous excellent art thou more than the mountains of prey The mighty of heart have yeelded themselves to the spoile they have slumbred their sleep none of the men of power have found their hands At thy rebuke O God of Iakob both chariot and horse hath beene cast asleepe Thou thou art fearefull and who shall stand before thee when thou art angry From the heavens thou causedst judgement to be heard the earth feared was still When God arose to judgement to save all the meeke of the earth Selah Surely the wrathfull heat of men shall confesse thee the remnant of the wrathfull heats thou wilt gird Vow ye and pay to Iehovah your God all they that be round about him let them bring a present to the FEAR To him that gathereth as grapes the spirit of the Governours that is fearefull to the Kings of the earth Annotations ON Neginoth or with stringed instruments see Psal. 4. 1. of Asaph or to Asaph see Psal. 50. 1. Vers. 3. Shalem or Salem the City of
23. came into Egypt being sent for by Pharaoh and incouraged thereto by God him-selfe Gen. 45. 17 20. and 46. 3 4. of Cham the father of Mizraim or Egypt see Psal. 78. 51. Vers. 24. increased made them fructifie that the land was soone full of them Exod. 1. 7 9. Vers. 25. to deale craftily or conspire guile fully for their destruction as Gen. 37. 18. Pharaoh and his people fretting at Israels prosperity thought to worke wisely with them when they plotted their ruine Exod. 1. 9 10 12 c. Vers. 26. had chosen to be Moses his mouth to the people and Prophet to Pharaoh Exod. 4. 12 14 16. and 7. 1 2 c. Vers. 27. words of his signes the signes which he spake and commanded together with the doctrine and use of them for letting of Israel goe See Exod. 7. 1 2 3 c. Or words of signes as words of song Psal. 137. 3. are signes and songs So Psal. 145. 5. Vers. 28. darknesse the ninth plague of Egypt where was black darknesse in all the land for three dayes that no man saw another nor rose from the place where he was Exod. 10. 22 23. turned not rebellious or they disobeyed not see Psal. 5. 11. that is his words or word were not disobeyed or changed but effected as God had spoken see a like phrase noted on Psal. 49. 15. Or they may be referred to Moses and Aaron who performed the things commanded them though with danger to them Vers. 29. to bloud the first of the ten plagues Exod. 7. See Psal. 78. 44. Vers. 30. frogs the second plague Exod. 8. 3 6. Psal. 78. 45. Kings Pharaoh and his Princes so Esa. 19. 2. Vers. 31. swarme of flyes or beasts see Psal. 78. 45. This was the fourth plague Exod. 8. 24. lice the third plague All the dust of the land was lice and went upon man and beast Exod. 8. 17. Vers. 32. showers of raine in stead whereof they had haile the seventh plague Exod. 9. See Psal. 78. 47. of flames that is sorely flaming and blasting never was the like there seene Exod. 9. 24. Vers. 33. tree for trees so after verse 34. 40. and often See Psal. 34. 8. Vers. 34. grashopper or locust the eight plague Exod. 10. see Psal. 78. 46. Vers. 36. the first-borne the tenth plague whereof see Psal. 78. 51. Vers. 37. feeble ready to fall through weaknes there being an armie of six hundred thousand men Exod. 12. 37. and 13. 18. A like promise is made to the Church Esa. 33. 24. Vers. 38. dread of them that is of death for their sakes so that they forced them out and gave them treasures Exod. 12. 33 35. See the like speech Esth. 8. 17. and. 9. 2. Vers. 39. a fire that they might travell night and day towards the promised land Exod. 13. 21. Psa. 78. 14. Vers. 40. quaile that is quailes which for their lust he gave them Numb 11. Compare Psal. 78. 27 28. bread Manna whereof see Psal. 78. 24 25. and Exod. 16. Vers. 41. the Rocke at Rephidim Exod. 17. and at Kadesh Numb 20. a river so that the people and their beasts dranke Numb 20. 11. and for this the wilde beasts Dragons Ostriches honoured God Esa. 43. 20. this mercy is applied to other times Isa. 48. 21. Vers. 44. heathens the seven nations whereof see Psal. 78. 55. Vers. 45. keepe his lawes The end of all Gods mercies was that he might be glorified in his peoples obedience see Exod. 19. 4 5 6. Deut. 4. 1 40. and 6. 21 24 25. PSAL. CVI. The Psalmist exhorteth to praise God 4 He prayeth for pardon of sinne as God did with the fathers 7 The storie of the peoples rebellion and Gods mercies 47 He concludeth with prayer and praise HAlelu-jah Confesse ye to Iehovah for he is good for his mercy endureth for ever Who can expresse the powers of Iehovah can cause to heare all his praise O blessed are they that keepe judgement is he that doth justice in all time Remember me Iehovah with the favourable acceptation of thy people visit me with thy salvation To see the good of thy chosen to rejoyce with the joy of thy nation to glory with thy inheritance We have sinned with our fathers we have done crookedly we have done wickedly Our fathers in Egypt did not prudently minde thy marvellous workes they remembred not the multitude of thy mercies but turned rebellious at the sea at the red sea Yet he saved them for his Name sake to make knowne his power And he rebuked the red sea and it was dried up and he led them in the deeps as in the wildernesse And he saved them from the hand of the hater and redeemed them from the hand of the enemie And the waters covered their distressers one of them was not left And they beleeved in his words they sang his praise They made haste they forgat his workes they waited not for his counsell But lusted with lust in the wildernesse and tempted God in the desart And he gave to them their request and sent leannesse into their soule And they envied at Moses in the campe at Aharon the holy one of Iehovah The earth opened and swallowed up Dathan and covered over the congregation of Abiram And a fire burned in their congregation a flame burnt up the wicked They made a calfe in Horeb and bowed themselves to a molten Idoll And turned their glory into the forme of an Oxe that eateth grasse They forgat God their Saviour that did great things in Egypt Marvellous workes in the land of Cham fearefull things by the red sea And he said to abolish them had not Moses his chosen stood in the breach before him to turne his wrathfull heat from destroying them And they contemptuously refused the land of desire they beleeved not his Word But murmured in their tents they heard not the voice of Iehovah And he lifted up his hand to them to fell them in the wildernesse And to fell their seed among the heathens and to fanne them in the lands And they were joyned to Baal-pehor and did eat the sacrifices of the dead And moved indignation by their actions and the plague brake in upon them And Phineas stood and executed judgement and the plague was restrained And it was counted to him for justice to generation and generation for ever And they caused servent wrath at the waters of Meribah and evill was to Moses for their sake For they bitterly provoked his spirit and he pronounced it with his lips They abolished not the peoples which Iehovah had said unto them But mixed themselves among the heathens and learned their works And served their Idols they were to them for a snare And they sacrified their sonnes and their daughters to Devils And shed innocent bloud the bloud of their sonnes and of their daughters whom they sacrificed to the Idols of Canaan and the land was impiously distained with blouds And they defiled themselves by their
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah
magnified his doings as the Greeke translateth this phrase in Ioel 2. 20. the Hebraisme being he hath magnified to doe like that in 2 Chron. 33. 6. Manasseh multiplied to doe that is did much evill with them or with these men Vers. 4. our captivitie that is the rest of the captives which remaine yet behind bring them also So captivitie i◠for captives Ezek. 11. 24 25. in the South that is in the dry ground for so the Hebrew word signifieth and so South lands were waterlesse Iudg. 1. 15. Here we may understand this shall be to us as rivers in the South The Chaldee paraphraseth as the land is turned when water-springs breake forth into it in time of drought Vers. 5. shall reape or let them reape as continuing the former prayer so after Vers. 6. He going goeth that is every sower fore-mentioned therefore the Greeke saith they did going goe which phrase meaneth a continuall and diligent going the sowing seed the seed to bee sowne Hebr. the drawing of the seed that is the seed of drawing or of sowing as this phrase meaneth Amos 9. 13. or the dray of seed that is the seed-basket Sometime drawing is purchasing as Iob 28. 18. which may also be minded here the purchased that is precious seed PSAL. CXXVII The vertue of Gods blessings in all estates 3 Good children are his gift A Song of degrees for Solomon IF Iehovah build not the house in vaine doe the builders thereof labour therein if Iehovah keepe not the citie in vaine doth the keeper wake It is vaine for you to rise up early to sit up late to eat the bread of sorrowes so he will give his beloved sleepe Loe sonnes are an heritage of Iehovah the fruit of the wombe his wages As arrowes in the hand of a mightie man so are sonnes of the youth O blessed is the man that hath filled his quiver with them they shall not be abashed when they shall speake with the enemies in the gate Annotations FOr Solomon as Psal. 72. 1. or of Solomon the citie in Chaldee the citie Ierusalem Vers. 2. to rise early or to be early in rising to be late in sitting eating c. of sorrowes that is gotten with much sorrow or paines as bread of wickednesse Prov. 4. 17. is that which is wickedly gotten or bread of sorrowes may meane course meat as bread of pleasures Dan. 10. 3. is dainty fine meat so by building keeping and blessing their labours without sorrow or surely he will give his beloved or dearling the Hebrew Iedid hath reference to Solomons name Iedid-jah 2 Sam. 12. 25. that is Beloved of Iah but the Greek turneth it plurally his beloved ones sleepe quiet rest without carke and sorrow Therefore also the Hebrew word Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumbe letter otherwise than usuall to denote the more quietnesse Vers. 3. an heritage that is a reward or blessing given of the Lord so Iob 20. 29. Isa. 54. 17. Psal. 61. 6. wages or reward which sometime is of debt for service Num. 18. 31. Gen. 30. 28. sometime of favour Rom. 4. 4. as Gods rewards to his servants Gen. 15. 1. Isa. 62. 11. Vers. 4. sonnes of youth that is young men who area helpe to their parents against the enemie as arrowes in the battell Compare 1 Ioh. 2. 14. Prov. 20. 29. Vers. 5. his quiver with them that is his house full of children when they shall speake that is plead in judgement which was at the citie gates see the contrary Iob 5. 4. It may also be read but they shall subdue the enemies in the gate The Greek giveth the first interpretation The Chaldee saith when they contend with their adversaries in the gate of the judgement hall PSAL. CXXVIII The sundry blessings which follow them that feare God A Song of degrees O Happy is every one that feareth Iehovah that walketh in his wayes When thou shalt eat the labour of thy hands O happy thou and good shall it be unto thee Thy wife shall be as a fruitfull Vine by the sides of thine house thy sonnes as Olive plants round about thy Table Lo◠surely thus shall the man be blessed that feareth Iehovah Blesse thee will Iehovah out of Sion and see thou the good of Ierusalem all the dayes of thy life And see thou thy sonnes sonnes peace upon Israel Annotations O Happy or Blessed as Psal. 1. 1. Vers. 2. When thou or For surely thou shalt eat the labour that is things got with labour according to the Law Gen. 3. 19. and this is of Gods hand Eccle. 2. 24. the contrary whereof is a curse Deut. 28. 30 31 33. good profitable and pleasing as Deut. 23. 16. The Chaldee explaineth it Happy thou in this world and good shall it be unto thee in the world to come Vers. 3. fruitfull or fructifying see also this similitude Ezek. 19. 10. Gen. 49. 22. Olive plants alwayes greene Psal. 52. 10. and legitimate as the Olive admitteth no other graffe Vers. 5. will Iehovah or prayer-wise as the Greeke hath it Iehovah blesse thee see thou or thou shalt see that is enjoy looke the Notes on Psal. 27. 4. and 37. 3. the good that is the good things as the Greeke hath it see Psal. 65. 5. Vers. 6. thy sonnes sonnes or sonnes to or of thy sonnes See this fulfilled in Iob 42. 16. where Iob saw his sonnes and his sonnes sonnes even foure generations PSAL. CXXIX Many are the afflictions of Israel but God delivereth them 5 Their haters are cursed A Song of degrees OFten have they afflicted me from my youth may Israel now say Often have they afflicted me from my youth yet have they not prevailed against me The plowers plowed upon my backe they made long their furrow Iehovah just he hath cut asunder the cord of the wicked Let them be abashed and turned backe all that hate Sion Let them be as the grasse of the house tops which afore one pulleth it off is withered Wherewith he that moweth filleth not his hand or he that bindeth sheaves his bosome Neither doe they that passe by say The blessing of Iehovah be upon you we blesse you in the Name of Iehovah Annotations OFten or Much vehemently from my youth my first constitution in Aegypt Ezek. 23. 3. not prevailed in Chaldee they could not doe me evill Vers. 3. plowers that plow iniquitie Iob 4 8. the Greeke saith sinners furrow and furrowes that is every of them for the Hebrew hath both readings meaning their injuries or iniquitie as the Greeke turneth it Vers. 4. cord for cords or ropes one put for many see Psal. 8. 9. by cords meaning counsels and enterprises wherewith they drew the plough of their iniquitie Esai 5. 18. Vers. 5. Let them or They shall be abashed Vers. 6. pulleth it off or pulleth out namely the hooke to cut it The Chaldee explaines it which before it flourisheth an East wind commeth and bloweth on it and it withereth Vers. 7.
of Iephunneh and Ioshua the son of Nun. And your little-ones which yee said should be for a prey even them will I bring in and they shall know the land which yee have despised But as for you your carkasses shall fall in this wildernesse And your children shall feed in the wildernesse fortie yeares and shall beare your whoredomes untill your carkasses be consumed in the wildernesse After the number of the dayes in which yee searched the land fortie dayes a day for a yeare a day for a yeare yee shall beare your iniquities fortie yeares and yee shall know my breach of promise I Iehovah have spoken If I doe not this unto all this evill congregation that are gathered together against me in this wildernesse they shall bee consumed and there they shall die And the men which Moses had sent to search the land and which returned and made all the congregation to murmure against him by bringing up an evill report upon the land Even the men died that did bring up the evill report of the land by the plague before Iehovah But Ioshua the sonne of Nun and Caleb the sonne of Iephunneh lived of those men that went to search the land And Moses spake these words unto all the sonnes of Israel and the people mourned greatly And they rose up early in the morning and went up unto the top of the mountaine saying Loe we be here and will goe up unto the place which Iehovah hath said for we have sinned And Moses said Wherefore now doe you transgresse the mouth of Iehovah But it shall not prosper Goe not up for Iehovah is not among you that yee be not smitten before your enemies For the Amalekite and the Canaanite is there before you and yee shall fall by the sword for because yee are turned from after Iehovah and Iehovah will not be with you But they loftily presumed to goe up to the top of the mountaine but the Arke of the covenant of Iehovah and Moses departed not from within the campe And the Amalekite came downe and the Canaanite which dwelt in that mountaine and smote them and discomfited them even unto Hormah Annoâ—ations LIfted up to wit their voice as after followeth and as is expressed in Gen. 21. 16. she lifted up 〈◊〉 〈◊〉 and wept Or all the congregation tooke â—p that is received to wit the evill report which the spies gave of the land Num. 13. 32. So the phrase is used in Exod. 23. 1. Thou shalt not take up a vaine report This latter the Greeke version favoureth gave their voice that is cried out This manner of speech is used to signifie any loud voice noise or crie or any creature or of God him-selfe as in Psal. 18. 14. the Most high gave his voice in Ier. â—2 15. the Lions gave their voice in Psal. 104. 12. the fowles give the voice in Psal. 77. 18. the skies gave a voice in Habak 3. 10. the deepe gave his voice and in 2 Chron. 24. 9. men are said to give a voice when they made a proclamation thorow Iudah and Ierusalem So this people here openly rebelled and uttered their evill hearts without feare or shame that night Hebr. in or through that night which the Greeke explaineth that whole night Verse 2. and against Aaron which were the Lords ministers therefore their murmuring was not against them onely but against the LORD as Moses told them in Exod. 16. 2. 8. and as after appeareth in vers 3. Oh that we might die or Would God that we were dead they are words of unbeleefe and despaire and of great unthankfulnesse compare Exod. 16. 3. Psal. 106. 24 25. The Greeke translateth If we were dead which is a forme of wishing both in the Greeke and Hebrew tongues as in 1 Chron. 4. 10. If thou wilt blesse me that is Oh that thou wouldest blesse me so in Luke 12. 49. If it were for Oh that it were already kindled and so the Syriak version there explaineth it Vers. 3. to fall i. that we should fall that is die by the sword Here they murmure against God himselfe through unbeleefe as David saith They contemptuously refused the land of desire the pleasant land they beleeved not his word but murmured in their tents they heard not the voice of Iehovah Psal. 106. 24. 25. were it not better or were it not good The Greeke changeth the phrase thus Now therefore it is better for us to turne backe into Egypt So are they not written 2 King 20. 20. is explained thus Behold they are writen 2 Chron. 32. 32. Verse 4. Let us make a captaine Hebr. Let us give a head where by give is meant make or appoint as the Chaldee expoundeth it and by head they meane a captaine or chiefe governour as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it Targum Ionathan paraphraseth thus Let us appoint a King over us for head Of this their sinne the scripture saith They dealt proudly and hardned their necks and hearkned not to Gods commandements and refused to heare and were not mindfull of the wonders that he had done among them but hardned their necks and in their rebellion appointed a captaine or made a head to returne to their bondage Nehem. 9. 16 17. So their evill words and purpose is counted unto them as the deed done Sol. Iarchi openeth their words thus Let us appoint a King over us and he saith the Rabbines have expounded this as meaning idolatry The same is also noted by R. MenacheÌ„ who further likeneth this sin to theirs that builded the tower of Babylon Gen. 11. So their sinne was against God who is exalted as head above all 1 Chron. 29. 11. Verse 5. fell on their faces as much affected with the murmuring of the people and they fell downe either to pray unto God for them as in Numb 16. 22. or to intreat them not to proceed in their rebellion as it followeth before all the assembly And elswhere it appeareth that Moses spake to encourage the people saying Dread not neither be afraid of them Iehovah your God who goeth before you he will fight for you c. Deut. 1. 29. 30. Verse 6. that searched the land as appeareth in Num. 13. 7. 9. 17. rent their clothes in signe of sorrow for the peoples rebellion and blasphemie for they said the Lord had brought them out of Egypt because he hated them c. neither did they beleeve the Lord their God for all that Moses spake unto them Deut. 1. 27. 32. Of rending garments in sorrow see Gen. 37. 29. Lev. 10. 6. in the annotations Vers. 9. Onely or But rebell not yee which the Greeke interpreteth But be not yee apostates or revolters from the Lord the Chaldee But rebell not yee against the word of the LORD are bread for us or shall be our bread our food that is we shall devoure and consume them The Chaldee expoundeth it They are delivered into our
nourish cattell Therefore God promising to feed his people Israel signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad they are named before the sonnes of Reuben both here and in vers 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit Vers. 3. Ataroth and Dibon c. These were places in the countrey of Sihon and Og on the outside of Iordan there was also an Ataroth within the land of Canaan whereof see Ios. 16. 2. 5 7. Of Dibon see Num. 28. 30. Ios. 13. 9. 17. Nimrah called also Beth-Nimrah in vers 36. and Nimrim Esay 15. 6. in Greeke Namra This place was given to the sonnes of God Ios. 13. 27. Heshbon the citie of King Sihon Num. 21. 26. given to the Reubenites Ios. 13. 15. 17. Sheham or Sebam called also Sibmah in vers 38. and Ios. 13. 19. in Greeke Sâ—bama it was a place of vines Esay 16. 8 9. Ier. 48. 32. Beon called in vers 38. Baal-meon and in Ier. 48. 23. Beth 〈…〉 and in Ios. 13. 17. Beth-Baalmeon The Greeke here corrupteth it Bailian Vers 4. Iehovah smote that is smote or killed the inhabitants thereof delivering them before his people so that they smote them Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell in Greeke that nourisheth cattell see vers 1. Vers. 5. bring us not over or lead us not cause â—e not to passe over Iordan to wit for to have possession there This their request whereat Moses was offended might seeme at this first propounding of it very evill For it might argue in them a covetous minde for their owne benefit which also might turne to the injurie of their other brethren They prevented the time before all the land was conquered They seemed to contrary the word of God who commanded the land to be divided by lâ—â— Num. 26. 55. which they now would prevent It might imply a distiust in them of subduing and inheriting the land of Canaan It might be a discouragement of their brethren It argued want of love or a neglect of dutie in assistance It might be an evill president to others who when some part of the land should be conquered might likewise crave the same for their inheritance and so great trouble and confusion might ensue Vers. 6. Shall your brethren the other tribes In this reproofe Moses teacheth brotherly dutie to love their neighbors as themselves not to looke every man on his owne things but every man also oâ— the things of others Phil. 2. 4. and that they ought to lay downe their lives for the brethren 2 Ioh. 3. 16. Vers. 7. breake ye the heart that is discourage ye or make ye it to turne as the Greeke translateth pervert ye the mindes A like phrase is of melting the heart for discouraging in Deut. 1. 28. Vers. 8. Thus did your fathers the Greeke expresseth this by a question Did not your fathers thus So where the Prophet saith All these my hand hath made Esay 66. 1. the holy Ghost turneth it in Greeke Hath not my hand made all these Act. 7. 49. Vers. 9. valley or bourne of Eshcol that is as the Greeke translateth it valley of the cluster of grapes see Num. 13. 23 24. Vers. 11. If the men that is Surely the men c. shall not see this is an oaâ—h see the notes on Num. 14. 23. twentie yeares old Hebr. sonne of twentie yeares followed me fully Hebr. fulfilled after me w ch the Chaldee expoundeth fulfilled after my feare the Greeke followed after me see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul that is followed him trembling Vers. 12. the Kenizite of the posteritie of Kenaz of the tribe of Iudah 1 Chron. 4. 13. 15. Vers. 13. wander this is an explanation of that phrase shall feed in the wildernesse wherof see Num. 14. 33. the generation that is the men of the generation as this generation Mat. 12. 42. is expounded the men of this generation Luke 11. 31. And the consuming of the Israelites in the wildernesse is before observed in Num. 26. 64 65. Vers. 14. an increase of sinfull men or a crew a multitude of men sinners that is bred and brought up of men most sinfull which the Chaldee expoundeth disciples of sinfull of men By sinners is meant men given unto sinne see the notes on Gen. 13. 13. Num. 16. 38. the burning anger Hebr. the burning of the â—anger or of the nostrill of Iehovah toward or against Israel In this sharpe rebuke Moses upbraideth them with their fathers sinne also as he doth likewise in Deut. 1. 26 27. c. and 9. 7. 24. and signifieth that the renewing of their sins augmenteth wrath upon the children as Christ also teacheth in Matth. 23. 31 32 36. and upon the whole congregation as after in vers 15. and Ios. 22. 17 18. Vers. 15. from after him that is from following from obeying him which the Chaldee expoundeth from after his feare So Christ calling Iames and Iohn they went after him Mark 1. 20 that is they followed him Mat. 4. 22. then he will yet again leave them Heb. he will adde again to leave him that is God will againe leave Israel who are spoken of as one man therefore the Chaldee expoundeth it hee will yet againe detaine them or make them to tarry But the Greeke seemeth to understand it of their leaving of God saying For yee will turne away from him to adde againe to leave him in the wildernesse destroy all this people or corrupt them that is occasion them to sinne and so to be destroyed for corrupting is used both for sinning and for destroying because of sinne as is noted on Gen. 6. 13. The Greeke translateth Ye shall doe wickedly against this whole Congregation Vers. 17. will go ready armed Heb. will be armed making haste before the sonnes of Israel which the Greeke explaineth it being armed will goe in the fore-ward before the sonnes of Israel Signifying both their ready minde to jeopard their lives in the battell and that by leaving their wives children and cattell behind them they should be freed from that cumbrance which others had Vers. 18. we will not returne Here they promise a continuance with their brethren in all their wars and troubles unto the end which also they performed as Iosua said unto them Yee have not left your brethren these many dayes unto this day c. And now the LORD your God hath given rest unto your brethren c. Ios. 22. 3 4. Vers. 19. we will not inherit with them By taking upon them these conditions they free themselves of those evils w th might justly seem at first to be impured unto them For they shewed both faith in God love to their brethren so to goe in the forefront of the battell with their lives in their hands
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma 〈…〉 Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
peoples in righteousnesses Annotations A New song see Psal. 33. 3. saved him or got him salvation and victory over all his enemies See Esa. 59. 16. and 63. 5. Vers. 2. his salvation the redemption by Christ as Luke 2. 30 31 32. so his justice is that which is by faith in Christ Rom. 10. 3 4 6 10. Vers. 3. remembred and consequently performed his mercy c. so Luk. 1. 54 55 72 73 74. all the ends that is the dwellers in the ends of the earth so Esa 52. 10. V. 6. voice of the cornet or sound of the trumpet for here are two severall words for trumpets some of which were made of metall as silver c. Num. 10. 2. some of horne Ios. 6. 4. and these were used both in warres and in the worship of God see Psal. 81. 4. V. 8. clap the hands or clap palmes a signe of joy as Isa. 55. 12. Psal. 47. 2. V. 9. in justice that is justly So Psal. 96. 13. in righteousnesses that is most righteously So Psal. 9. 9. PSAL. XCIX The Prophet setting forth the kingdome of God in Sion 5 exhorteth all by the example of fore fathers to worship God at his holy mountaine IEhovah reigneth the peoples are stirred he sitteth on the Cherubims the earth is moved Iehovah is great in Sion and high he is above all the peoples Let thē confesse thy name great and fearefull holy it is And the strength of the King loveth judgement thou hast stablished righteousnesses thou hast done in Iakob judgement and justice Exalt yee Iehovah our God and bow downe your selves at the footstoole of his feet holy he is Moses and Aaron with his Priests and Samuel with them that call on his name they called upon Iehovah and hee answered them In the pillar of a cloud hee spake unto them they kept his testimonies the decree he gave them Iehovah our God thou answeredst them a God forgiving thou wast unto them and taking vengeance on their practises Exalt yee Iehovah our God and bow downe your selves at the mountaine of his holinesse for Iehovah our God is holy Annotations ARestirred or though they be stirred to wit with anger as the Greeke translateth be angry see Psal. 4. 5. This is opened in Rev. 11. 17 18. thou Lord reignest and the nations are angry Thus the wicked are affected but the godly doe rejoyce Psal. 97. 1. he sitteth or even hee that sitteth on the Cherubims reigneth see Psal. 80. 2. is moved with indignation stirred up to resist as Act. 17. 13. Vers. 4. the strength this is joyned with Gods wrath Ezr. 8. 22. and here seemeth to have like meaning that God is strong to punish in judgement the rebellious and defend his people V. 5. at the footstoole or toward it meaning the Sanctuary and Arke there Esa. 60. 13. 1 Chron. 28. 2. Lam. 2. 1. Psal. 132. 7. Ezek. 43. 7. he is as is expressed vers 8. or it the temple is holy V. 6. with his Priests or among his principall officers see the like phrase in Ps. 54. 6. The Hebrew Cohén w ch we call a Priest or Saerificer is the name of the kings chiefe officer as in 2 Sa. 8. 18. Davids sons were Cohéns chiefe Rulers Aularchai as the Greek termeth them which is expounded in 1 Chro. 18. 17. to be the first or Chiefe at the Kings hand It hath the name of ministration Esa. 61. 6. 10. was a title specially given to Aaron and his sonnes that ministred unto God in the Sanctuary Exod. 28. 3 4 41. called or were calling that is prayed for the people as Exod. 32. 11 c. Numb 14 17 19. and 16. 22 46. 1 Sam. 7. 9. and 12. 19 23. Hereupon Moses and Samuel were noted for chiefe intercessours with God Ier. 15. 1. So the Chaldee here expounds it his Priests which gave their lives for the Lords people and Samuel prayed to the Lord for them as the fathers of old which prayed in his name V. 7. of a cloud as Exod. 33. 9. Num. 16. 42. and this noteth Gods favour but with some obscurity and so is inferiour to the mediation of Christ who hath without clouds or shadowes obtained eternall redemption for us that we may goe boldly to the throne of grace for to receive mercy finde grace to helpe in time of need Heb. 4. 14 16. and 7. 25. and 9. 11 12. Vers. 8. a God for giving a mighty God that pardonedst or tookest away to wit the punishment of their sin see Psal. 25. 18. and taking or though thou tookest vengeance on their practises theirs that is the peoples for whom Moses prayed as Num. 14. 20 21 23. Exod. 32. 14 34 35. or theirs that is Moses and Aarons sinnes which God punished and would not be intreated as Num. 20. 12. Deut. 3. 23 24 25 26. PSAL. C. An exhortation to praise God cheerefully for his grace goodnesse and fidelity A Psalme for confession SHout ye triumphantly to Iehovah all the earth Serve ye Iehovah with gladnesse come before him with singing joy Know yee that Iehovah he is God hee made us and a His we art not we his people and sheepe of his pasture Enter ye his gates with confession his courts with praise confesse ye to him blesse ye his name For Iehovah is good his mercy is for ever and his faith unto generation and generation Annotations FOr confession for the publike praise of God with thanks for his mercies all the earth that is as the Chaldee translateth all inhabitants of the earth Vers. 2. singing or shrilling shouting mirth Vers. 3. made us this word is used both for our first creation in nature Gen. 1. 26. and for the making of us high and excellent with graces and blessings as 1 Sam. 12. 6. Deut. 32. 6. Esa. 43. 7. and 29. 23. Ephes. 2. 10. and not we or and his we are as the Hebrew in the margine readeth it Both senses are good and the Chaldee keepeth this latter his we are sheepe or flocke which hee seedeth See Ezek. 34. 30. 31. Psal. 95. 7. V. 4. confession the sacrifice of thankes was thus named 2 Chron. 29. 31. Ier. 17. 26. Vers. 5. faith or faithfulnesse truth in performing his promises PSAL. CI. David maketh a profession of godlinesse touching his owne person his house and the Citie of God in cherishing the good and suppressing the wicked A Psalme of David MErcy and judgement I will sing to thee Iehovah will I sing Psalme I will doe wisely in the perfect way when wilt thou come unto me I will walke in the perfection of mine heart in the middest of mine house I will not set before mine eies any word of Belial I hate the doing of them that turne aside it shall not cleave unto me A froward heart shall depart from me I will know none evill he that in secret hurteth with tongue his fellow-friend him will I suppresse the haughty of eyes and large of heart him I cannot suffer