confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
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
they are written 2 Chro. 32. 32. and that which the Prophet averreth All these my hand hath made Esa. 66. 1. is turned into a question hath not my hand made all these Act. 7. 49. Againe when God said to David shalt thou build me an house 2 Sam. 7. 5. he meant thou shalt not build 1 Chron. 17. 4. when Christ saith how shall Satans kingdome stand Mat. 12. 26. he meaneth it cannot stand Mark 3. 26. and thinke ye that I am come to give peace Luk. 12. 51. is as if hee had said thinke it not Matth. 10. 34. I will passe on to a few moâ— observations When speech is of many where one is principall the scripture setteth it downe either as of one or of many indifferently As heare thou the word 1 King 22. 19. or heare ye the word 2 Chron. 18. 18. And they killed 2 King 25. 6. or the king of Babel killed Ier. 52. 10. David offered 2 Sam. 6. 17. or they offered 1 Chron. 16. 1. They made peace with David and served him 1 Chron. 19 19. or they made peace with Israel and served them 2 Sam. 10. 19. So Peter said unto Christ Mat. 15. 15. whereas another Evangelist saith his disciples asked him Mar. 7. 17. And couldest not thou Peter watch Mar. 14. 37. or could not ye my disciples watch Mat. 26. 40. By this we may gather the reason why Christ at other times spake to Peter singularly that which was intended also to the rest in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing would restraine the keyes of the kingdome unto Peter onely But oft times there is a force in words whereby other persons or things are excluded as when Moses saith they shall be one flesh Gen. 2. 24. he meaneth they two not moc shall be one flesh Mat. 19. 5. and saying of God him thou shall serve Deut. 6. 13. he intendeth him onely Mat. 4. 10. It was not lawfull to eat the Shew bread but for the Priests Mar. 2. 26. that is but for the Priests onely Mat. 12. 4. and the fig tree had nothing but leaues Mark 11. 13. that is nothing but leaves onely Mat. 21. 19. Accordingly Paul saith a man is not justified by the workes of the law but by the faith of Iesus Christ Gal. 2. 16. whereby is meant by faith onely In expounding the Oracles of God we are taught to take absolute and indefinite speeches in the largest sense unlesse there be some speciall reason of restraint As when he said to Moses See and make thou them according to their patterne Exod. 25. 40. the meaning is See thou make all things according to the patterne Heb. 8. 5. And in saying Cursed be he that confirmeth not the words of this law Deut. 27. 26. it extendeth thus farre Cursed be every one that continueth not in all things which are written in the booke of the law Gal. 3. 10. When he promiseth Christ to put his enemies for his footstoole Psal. 110. 1. he meaneth all his enemies 1 Cor. 15. 15. 25. So other such precepts and promises are in like manner to be understood But sometime generall words are used which scripture and reason teacheth to restraine as all Israel went up with David to Baalah 1 Chron. 13. 6. meaning all the people that were with him as another Prophet explaineth it 2 Sam. 6. 2. So Christ healed all that were sicke Mat. 8. 16. that is all the sicke that were brought unto him or as another Evangelist saith Many that were sicke Mark 1 34. Thus all is used for very many Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none for very few Ier. 8. 6. 1 Cor. 2. 8. nothing for very little Ioh. 18. 20. Act. 27. 33. Or with other speciall restraint as of his fulnesse have wee all received Ioh. 1. 16. that is all we which beleeve and the like It is not the least help in opening the scriptures to observe words speeches that differ in sound but accord in sense set down the same thing in sundry termes one of w ch do often give light unto another As the word of the Lord came 2 Sam. 24. 11. or the Lord spake 1 Chro. 21. 9. There fell 1 Chro. 21. 14. or there died 2 Sam. 24. 15. To sit on his throne 1 King 3. 6. or to reigne in his stead 2 Chro. 1. 8. They fast not Mat. 9. 14. or they eat and drinke Luk. 5. 33. The time of tentation Luk. 8. 13. or of affliction and persecution Mark 4. 17. To enter into life Mat. 18. 9. or into Gods kingdome Mar. 9. 47. To take away the key of knowledge Luk. 11. 52. or to shut up the kingdome of heaven Matth. 23. 13. Thus they that are in one place called Hypocrites Matth. 24. 51. are in another called infidels Luk. 12. 46. and they that walke not according to any law Mark 7. 5. are said to transgresse the same Mat. 17. 2. And the Wicked one Mat. 13. 19. the Devill Luk. 8. 12. and Satan Mark 4. 15. are all one By comparing the holy writers thus even mysteries in words and phrases are manifested and difficulties may be cleared As in 2 Sam. 7. 23. halecu Aelohim that is God they went this soundeth to a paynim as if there were many Gods but the same thing written by another Prophet halac Aelohim God he went 1 Chro. 17. 21. refuteth the plurality of Gods though closely teaching the trinity of persons in the Godhead So when David saith for thy words sake 2 Sam. 7. 21. or as another recordeth his speech for thy servants sake 1 Chron. 17. 19. these two compared shew that David meant for thy Christs sake for Christ is both the word Ioh. 1. 1. and the Servant of God Mat. 12. 18. 21. When Davids sons are called by one Prophet Cohanim that word which we English Princes or Priests 2 Sam. 8. 18. and by another are named the First or Chiefe at the kings hand 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen both Prince and Priest who now sitteth at the right hand of the throne of the Majestie of God in the heavens Heb. 8. 1. So for other materiall things in Israel which we are not acquainted with scriptures compared doe explaine them As when Solomon put three pound of gold to one shield 1 King 10. 17. and another Prophet saith three hundred shekels of gold went to one shield 2 Chro. 9. 16. we may certainely gather that the Maneh or Pound in Israel was a hundred shekels When K. Achaz made his sonne to passe through the fire 2 King 16. 3. if any know not what this meaneth another scripture telleth us he hurnt his sons in the fire 2 Chron. 28. 3. So the Debir or Oracle in Solomons temple 1 King 6. 23. is shewed to be the Holy of holies or most holy place in that house 2 Chron. 3. 10. When Christ teacheth us to
of the King a valley not farre from Ierusalem there Absolom set up his pillar 2 Sam. 18. 18. Vers. 18. Melchisedek the Ierusalemy Thargum saith hu Shem rabba this was Sem the great and in Breshith rabba upon this place it is said this Melchisedek was Sem the sonne of Noe. Hee was called Melchisedek that is by interpretation King of justice Heb. 7. 2. and therein was a figure of Christ the King that reigneth in justice Esay 32. 1. as all Kings should be 2 Sam. 23. 3. Psalm 72. 1. 2. c. Other the best and most ancient Hebrew Doctors doe also hold Melchisedek to bee Sem so Pirke R. Eliezer chapt 8. and Thalmud Babyl in Treatise of vowes at the end of Chap. 3. and Ben Syraoh saith Sem and Seth were glorious among men Ecclus. 49. 16. of Salem both the Chaldee paraphrasts say of Ierusalem which is also called Salem in Psalm 76. 3. and it signifieth Peace Heb. 7. 2 which was the summe and end of Christs administration whom Melchisedek figured Ephes. 2. 14 15. 17. So in him justice and peace have kissed Psal. 85. 11. for the worke of justice is peace Esay 32. 17. and he is called the Prince of Peace Esay 9. 6. And the Hebrew Doctors in Echah rabbethi or Comment on the Lamentations say from Esay 9. 6 the name of the Messias is called Salom Peace And Melchisedek his figure here hath nothing to doe with the warres of the nine Kings but governed his realme in peace brought forth bread c. comming to meet Abram that returned from the slaughter of the Kings Heb. 7. 1. so that the bread and wine was to refresh Abram and his men after their travell as David and his people were refreshed in the wildernesse by good men that brought them victuals 2 Sam. 17. 27. 28. 29. and as on the contrary the Ammonites and Moabites might not enter into the congregation of the Lord for ever because they met not Israel with bread and water in the way when they came out of Aegypt Deut. 23. 3. 4. that is because they refreshed them not when they were faint and weary Deut. 25. 18. Melchisedek doing this as he was King the Apostle being to treat of Christs Priesthood in speciall therefore passeth it over Heb. 7. 1. Albeit even in this action Melchisedek may be minded as a figure of Christ who taketh away the hunger and thirst of all that beleeve in him Ioh 6. 35. 〈◊〉 he a Priest or as the Greeke addeth he was a Priest but the word he sometime signifieth a continuance in the same estate as in Psal. 102. 2◠thou he that is thou art the same Heb. 1. 12. and of Melchisedek it is said that being made like to the Sonne of God he abideth a Priest continually Heb. 7. 3. And the Iew Doctors in Thalmud treat of vowes chap. 3. scan the text thus He a Priest and not his seed A Priest or Sacrificer in Hebrew Cohen hath the name of Ministration Esay 61. 6. 10. and so the Chaldee paraphrast calleth him here Meshamesh that is a Minister before God most-hye but a principall minister or officer next under God as in 2 Sam. 8. 18. Davids sonnes are called Cohens for which is written in 1. Chron. 18. 17. that they were the first at the Kings hand that is the chiefe about the King The Greek word Hiercus which the Apostle useth in Heb. 7. hath the name of sacrificing or doing sacred that is holy workes This Priesthood of Melchisedek was a figure of Christs as David saith Psal. 110. 4. Iehovah sware and will not repent thou art a Priest for ever according to the order of Melchisedek Which words of David are applyed unto Christ both by our Apostle in Heb. 7. and by the Hebrew Doctors as in Breshith rabba upon Gen. 14. alledging that in Psal. 110. 4. it is said Who is he He is the King Christ of whom it is written Zach. 9. 9. behold thy King commeth unto thee he is just and having salvation It was also the ancient manner in other nations for Kings to be sacrificers as Aristotle sheweth in Polit. b. 3. c. 10. b. 7. c. 9. and Plutarch in Quest. Rom. of God le Ael eljon to the Mighty the High which the Apostle following the Greeke version translateth of God most high Heb. 7. 1. And here the name Ael the mighty God is first used in the history of Abrams victory see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations who then were worshipped Esay 41. 5. 7. 29. The Hebrewes observe that this word Ael in many places signifieth the property of mercy as Eli Eli c. Psal. 22. 2. The Lord is Ael God and hath given light unto us Psal. 118. 27. and the like R. Menachem on Gen. 14. Vers. 19. he blessed this was a worke of the Priests office to blesse in the name of God for ever 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name without all contradiction the lesse is blessed of the better though Abram had the promises Heb. 7. 6. 7. and herein he figured Christ sent of God to blesse us in turning every one of us from our iniquities Act. 3. 26. Luke 24. 50. Blessed be c. This manner of blessing though uttered prayer wise implyeth an assured promise as being done by an holy person in the name of God To teach this where one Prophet expresseth Davids words thus bee thou pleased and blesse and let the house of thy servant be blessed 2 Sam. 7. 29. another recordeth them thus it hath pleased thee to blesse c. 1 Chron. 17. 2. of God or to God as also the Greek saith but the Chaldee translateth it before God it meaneth great spirituall and heavenly blessings from God and making us acceptable to God in Christ Ephes. 1. 3. 6. Alike blessing is on all Gods people Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2. Vers. 20. blessed be God that is thanked or praised for blessing upon men from God signifieth good things powerfully bestowed on them Deut. 28. 2. 3. 4. but blessing of God from men is reverend thankesgiving so where one Evangelist saith that Iesus blessed Mat. 26. 26. another saith hee gave thankes Luke 22. 19. enemies or distressers Melchisedek or Sem respected the injury done to Abram the blessed of the Lord and was not offended at the slaughter of his owne children the Elamites that had captived Lot vers 1. 14. 17. he gave that is Abram gave whereupon the Apostle biddeth us consider how great Melchisedek was to whom even the Patriarch Abram gave the tenth Heb. 7. 4. Hee being partaker of Melchisedeks spirituall things his duty was also to minister unto him in carnall things Rom. 15. 27. tenth or tithe one of ten saith the Chaldee paraphrast This was a signe of homage and thankfulnesse to God for as tribute is
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
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
Priests in their apparell with trumpets c. and praised the Lord whose mercy endureth for ever towards Israel Ezr. 3. 10 11. and likewise at the dedication of the wall of Ierusalem Nehem. 12. 27. 35. solemne feasts the ordinary feasts appointed of God whereof see Levit. 23. beginnings called in Greeke New Moones which were in Israel at the beginning of every moneth and were among the Solemnities Num. 28. 11. c. at which times trumpets and cornets were blowne as appeareth also by Psalm 81. 4. with the Trumpets Afterward God by David and the Prophets ordained other instruments whereon the Levites played called the instruments of musicke of the LORD 2 ChroÌ„ 7. 6. and they were Psalteries Harps Cymbals 1 Chron. 16. 5 6. Flutes or Pipes and Timbrels Psal. 149. 3. David also and the Prophets made Psalmes and Songs which some of the Levites sung whiles other played on the instruments 1 Chron. 25. and 16. 7 8. c. And the Hebrewes recording the manner of service in the Temple say There might not be fewer than twelve Levites standing upon the stage every day to sing thâ— song over the sacrifice alwaies And they sung the song with meuth without instrument There might not be fewer Psalteries than two nor moe than six not fewer Pipes than two nor moe than twelve not fewer Trumpets than two nor moe than an hundred and twenty not fewer Harpes than nine but as many moe alwaies as they would and but one Cymbal onely Maimony tom 3. in Cle hammikdash chap. 3. sect 3 4. over your Burnt-offrings a practise of this is shewed in Ezekialis time for he set the Levites in the house of the Lord with Cymbals with Psalteries and with Harps according to the commandement of David and of Gad the Kings Seer and of Nathan the Prophet for the commandement was by the hand of the Lord by the hand of his Prophets and the Levites stood with the instruments of David and the Priests with the Trumpets And Ezekiah commanded to offer the Burnt-offering upon the Altar and when the Burnt-offring began the Song of the Lord began with the Trumpets and with the instruments ordained by David King of Israel And all the Congregation worshipped and the singers sang and the trumpeters sounded all this continued untill the Burnt-offring was finished 2 Chron. 29. 25. 28. So when Solomon sacrificed at the dedication of the Temple the Levites that were singers and others with Cymbals Psalteries and Harps were arrayed in white linnen and stood at the East end of the Altar and with them 120. Priests sounding with trumpets And the trumpeters and singers were as one to make one sound to be heard in praising and thanking the Lord and they lift up their voice with the trumpets and cymbals and instruments of musicke and praised the Lord For he is good for his mercy endureth for ever 2 Chron. 5. 12 13. of your Peace-offrings The Hebrewes say they used to sing the Song over all the Burnt-offrings of the Congregation which were due to be offred and over the Peace-offrings of the solemne assembly at the time when the wine the drink-offering was powred out But the voluntary Burnt-offrings which the Congregation offred c. they sang not the song over them Maimony in Cle hammikdash ch 3. sect 3. So they understood this Law not for private mens sacrifices but for the publike Churches they did not blow save onely at the Congregations offring which was appointed them saith Chazkuni on Numb 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service directed thereto by his Ministers Psal. 98. 6. and 150. 3. and 81. 3 4. Ezr. 3. 10. 2 Chron. 5. 12 13. Coloss. 3. 16. Ephes. 5. 18 19. Blessed are the people that know the shouting-sound or alarme of the trumpet Psal. 89. 16. Vers. 11. second yeere after Israel was come out of Egypt Num. 9. 1. second moneth which we now call Aprill the Hebrewes called it Ijar twentieth day the second Passeover being ended Num. 9. 11. when by Mount Sinai where the Law was given them they had abidden twelve moneths lacking ten daies as appeareth by comparing Exod. 19. 1 2. the cloud was taken up by the Lord which was a signe that now the people should remove Numb 9. 17. But they had withall word from the Lord who spake unto them saying Yee have dwelt long enough in this mountaine turne you and take your journey and goe to the mount of the Amorites c. Behold I have given the land before you goe in and posse 〈…〉 which Iehovah sware unto your fathers Deuâ— 1. 6 7 8. So both by word and signe God called them from Sinai the place of bondage by reason of the Law there given Gal. 4. 24 25. unto the land 〈…〉 promise which figured the state of grace and freedome by Iesus Christ see the notes on Gen. 〈◊〉 5. Verse 12. by their journeyes from Sinai to Taberah and Kibroth-hattaavah Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉 〈◊〉 from Hazeroth into the wildernesse of 〈◊〉 Num. 11. 35. and 12. 16. Pharan or 〈◊〉 the name of a wildernesse and mountaine in it mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt Gen. 21. 22. Verse 13. at the mouth that is the word as the Chaldee saith or by the voice as the Greeke translateth see Num. 9. 18. 23. the hand that 〈◊〉 the ministerie of Moses who ordered the blowing of the trumpets and sanctified the journey by prayer v. 35. Thus they had foure things at this first removall to confirme their faith in their 〈◊〉 vell through that terrible wildernesse the Wordâ— God commanding them and the lifting up of his cloud for a signe visible the word of Mosses in praâ—er and the sound of the trumpets for a signe 〈◊〉 ble And thus they were furnished with all goâ—d meanes to conduct them into their promised inheritance wherefore amongst other mercies or God to Israel the memoriall of this was after celebrateâ— that he led his people in the wildernesse for his 〈◊〉 endureth for ever Psal. 136. 16. Deut. 8. 15. 〈◊〉 63. 14. Ier. 2. 6. Verse 14. according to or with their armies that is with the armie of Issachar and armie or Zabulon both which were under the standard 〈◊〉 〈◊〉 dah Num. 2. 2 3. 9. So the Lion of Iudah as standard-bearer and figure of Christ goeth before them all to fight in the forefront of the 〈◊〉 against the Canaanites see Gen. 49. 8. Iudg. 〈◊〉 〈◊〉 〈◊〉 Verse 17. was taken downe after that the Priest had with veiles and clothes covered the Ark 〈…〉 other holy things in the Tabernacle as is prescribed in Numb 4. 5. c. The taking downe of the Tabernacle and removall thereof and setting it up in another place signified among other th 〈…〉 the instabilitie of that legall figurative worship which Christ at his comming
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
Iehovah 13. Who is the man that willeth life that loveth dayes to see good 14. Keepe thy tongue from evill and thy lips from speaking guile 15. Eschew evill and doe good seeke peace and pursue it 16. The eyes of Iehovah are unto the just and his eares unto their outcrie 17. The face of Iehovah is against them that do evill to cut off their memoriall from the earth 18. They cried and Iehovah heard and rid them free out of all their distresses 19. Iehovah is neere to the broken of heart and the contrite of spirit hee will save 20. Many are the evils of the just and out of them all Iehovah will rid him free 21. He keepeth all his bones one of them is not broken 22. Evill shall slay the wicked and they that hate the just shall be condemned as guiltie 23. Iehovah redeemeth the soule of his servants and they shall not be condemned as guiltie all that hope for safetie in him Annotations HIs behaviour or his sense reason properly the taste as in verse 9. Iob 6. 6. and often other-where which is used both for ones inward sense or reason and outward gesture and demeanour as the Greeke here translateth it face because by it a man is discerned and judged to be wise or foolish as meats are discerned by the taste David when he was afraid of the King of Gath changed his behaviour before them and sained himselfe mad in their hands scrabbled on the doores of the gate and let his spittle fall downe upon his beard 1 Sam. 21. 12 13. Abimelech whose proper name was Achish King of Gath a citie of the Philistims 1 Sam. 21. 10. and as every King of Egypt was called Pharaoh Gen. 41. 1. Exod. 5. 1. 1 King 11. 18. so every King of the Philistims was called Abimelech that is Father King Gen. 20. 2. and 26. 1. had driven or expelled For Achish said to his servants which had taken and brought David to him Loe ye see the man is beside himselfe wherefore have ye brought him to me have I need of mad men c. So David departed thence 1 Sam. 21. 14 15. and 22. 1. Vpon that he made this Psalme Vers. 〈◊〉 〈◊〉 or in every seasoâ— See Psal. 〈◊〉 〈◊〉 T 〈…〉 〈◊〉 is also composed according to the order 〈◊〉 the Hebr eâ—â— Alphabet as it observed on Psal. 25. 1. Vers. 3 shall glgrie or joyfully boast For so the Apostie expoundeth this word which properly signifieth to praise ones selfe 1 Cor. 1. 31. from Ier. 9. 23 24. So in Psal. 52. 3. and 97. 7. and 105. 3. and 106. 5. Vers. 4. Magnifie or Make grâ—at to wit by praising So Deut. 〈◊〉 〈◊〉 3. Give ye greatnesse unto our God Vers. 6. They looked to wit the meeke mentioned before vers 3. or generally they that looke and flow unto him flowed ran as a river the like similitude is Isa. 2. 2. and 60. 5. Ier. 31. 12. and 51. 44. be not ashamed or shall not be ashamed which word in the originall signifieth digging as Psal. 35. 7. applied to shame which causeth men to seeke to hide themselves as is lively described Rev. 6. 15 16. Vers. 8. The Angel that is the Angels for hee speaketh of an host And often in the Hebrew one is put for a muititude as the inhabitant for the inhabitants 2 Sam. 5. 6. with 1 Chron. 11. 4. So frog for 〈◊〉 Psal. 78. 45. tree for troes quaile for quailes Psal. 105. 33. 40. See the note on Psal. 8. 9. pitcheth a campe a similitude taken from warres as Psal. 27. 3. So Iakob when the Angels of God met him said This is Gods campe or host Gen. 32. 1 2. Likewise about Elishah the mountaine was full of horses and chariots of fire 2 Kings 6. 17. See also Psal. 91. 11 12. Vers. 9. Taste and see that is make triall and you shall find that God is good sweet and delectable and you will the more desire him Thus the Apostle applieth these words saying as new borne babes desire yee the sincere milke of the word that yee may grow thereby if so be ye have tasted that the Lord is good 1 Pet. 2. 2 3. 〈◊〉 in him The Chaldee expoundeth it in his word Vers. 10. Feare Iehovah under this word Feare is comprehended Gods whole worship as is shewed on Psal. 19. 10. and the walking in his wayes as it is expounded in 2 Chr. 6. 31. compared with 1 King 8. 40. and Psal. 128. 1. Vers. 11. Lions Lurking lions whereof see Psal. 7. 3. which are lusty strong toothed fierce roaring ravenous as appeareth by Psal. 58. 7. and 104. 21. Mic. 5. 8. Ezek. 19. 3. 5 6. 7. Iob â—9 1 2. And hereby may be meant the rich and mighty of the world whom God often bringeth to miserie and so the Greeke for Lions putteth here the rich Tyrants and strong men are sometime called Lions Ier. 2. 15. 1. Chr. 11. 22. Nahum 2. 13. See Luke 1. 53. are impoverished or suffer penurie See Iob 4. 10 11. Prov. 10. 3. that seeke Iehovah Chaldee that seeke the doctrine of the Lord. Vers. 13. that willeth that is faine would have and delighteth dayes to see good that is to enjoy good many dayes which the Apostle following the Seventie expresseth thus to see good daies 1 Pet. 3. 10. that is dayes of prosperitie pleasure comfort Vers. 14. Keepe thy tongue to wit by restraining and making it cease from evill as the Apostle teacheth 1 Pet. 3. 10. Vers. 16. their outcrie or their deprecation their prayer for need as the Greeke which the Apostle followeth expresseth it Vers. 17. The face that is open anger Lev. 17. 10. So the Chaldee expoundeth it The face of the Lord is angry against evill doers See Psalm 21. 10. Vers. 18. They cried that is as the Greeke faith The just cried and the Chaldee the just prayed Vers. 19. the broken of heart them that have their hearts broken and their spirits contrite or humble for their sinnes See the like speeches Psal. 51. 19. and 147. 3. Isa. 57. 15. and 61. 1. Ier. 23. 9. Luke 4. 18. Vers. 20. the evils that is griefes and afflictions as Deut. 31. 17. Psal. 27. 5. and 88. 4. Mat. 6. 34. the word also may import sinnes and vices as Psal. 28. 3. and 94. 23. So after in verse 22. Vers. 22. slay the wicked or doe him die kill him because he shall not be delivered there-from as the just man is vers 20. The Greeke and Chaldee expound it The death of sinners of the wicked is evill condemned as guilty and consequently perish See Psal. 5. 11. Vers. 23. all that hope that is any one of them So all is used for any Psal. 147. 20. PSAL. XXXV David prayeth for his owne safety and his enemies confusion 11 He complaineth of their wrongfull dealing and sheweth his contrary carriage 22 Therby he inciteth God against them A Psalme of David PLead thou Iehovah with them that plead with me
out of one stocke or tree and these were twelve Num. 13. 3 5 16. Vers. 56. And they tempted The Israelites notwithstanding all former mercies tempted God and sinned in Canaan their possession as is manifested in the booke of Iudges Vers. 57. like their fathers whose carkasses fell in the wildernesse For of six hundred thousand men that came out of Egypt not any one came into Canaan save Caleb and Ioshua Exod. 38. 26. Num. 14. 29 30. and 26. 64 65. a warping bow or bow of deceit that shooteth awry and so deceiveth So Hos. 7. 16. Vers. 58. high places Temples Chapels consecrated places on mountaines where the nations used to sacrifice and Israel imitated them Num. 33. 52. Deut. 12. 2. 1 Kings 11. 7. and 12. 31 32. and 14. 23. to jealousie to jealous anger for which a man will not spare in the day of vengeance nor can beare the sight of any ransome Prov. 6. 34 35. unto this God is moved by idolatry which is spirituall fornication Exod. 20. 4 5. Deut. 31. 16 17. and 32. 21. Vers. 59. abhorred or refused with loathsomnesse and contempt So after vers 67. Vers. 60. the dwelling place the tabernacle set in Shilo 1 Sam. 1. 3. There God dwelt among men Exod. 29. 44. 45 46. Vers. 61. his strength the Arke of his covenant called the Arke of his strength Psal. 132. 8. this was captived by the Philistims 1 Sam. 4. 11. The Chaldee translateth it his Law beauteous glory or fatrenesse magnificence meaning the Arke fore-mentioned as Phineas wife said the glory is departed from Israel for the Arke of God is taken 1 Sam. 4. 20 22. Vers. 62. shut up that is delivered his people to the sword of the Philistims who killed thirty thousand Israelites 1 Sam. 4. 10. Vers. 63. The fire that is Gods wrath by the sword of the Philistims as verse 21. So in Ezek. 30. 8. a fire in Egypt signifieth as the Chaldee there expoundeth it a people strong like fire were not praised by hymnes and songs as was the wont at their espousals and marriages that is they were not married Vers. 64. Their Priests Hophni and Phineas 1 Sam. 4. 11. The Hebrew is singularly His Priests and so before and after his choise young men c. meaning Israels who is spoken of as of one man But the Scripture useth these phrases indifferently as All Aedom was servants 2 Sam. 8. 14. for which in 1 Chron. 18. 13. is written All Aedom were servants Of this name Priests see Psal. 99. 6. wept not that is lamented not at their funerall for Phineas wife her selfe died in travell 1 Sam. 4. 19 20. Vers. 65. awaked stirred up himselfe to punish the Philistims where as before he seemed to sleepe as Psal. 44 24. after wine or by reason of wine that is when hee hath drunke wine which cheareth and encourageth the heart so did God behave him-selfe Vers. 66. behinde that is in the hinder secret parts as the Chaldee addeth with emerods in their hinder parts for so God smote the Philistims with pilos or hemoroids for abusing his Arke 1 Sam. 5. 1 6. 9 12. eternall reproach by this punishment and the monuments thereof for the Philistims were forced to make similitudes of their hemoroids and secret parts of gold and send with the Arke home to Israel as an oblation for their sinne 1 Sam. 6. 4 5 11 15 17. Vers. 67. herefused or abhorred despised as verse 59. the tent of Joseph that is the tribe of Ephraim the sonne of Ioseph where the Tabernacle and Arke had remained many yeares in Shiloh God returned not the Arke thither but to Bethshemesh and Kirjathjearim cities of Iudah 1 Sam. 6. 12. and 7. 1 2. Wherefore Shiloh is used after for an example of judgement Ier. 7. 12 14. and 26. 6 9. Or this may be meant of the ten tribes of Israel of whom Ephraim of Ioseph was chiefe which were cast off for idolatrie and captived by the Assyrians 2 Kings 17. Vers. 69. builded his Sanctuary the glorious temple by Solomon sonne of David 1 King 6. 1 2 3 c. like high places Kings palaces or towers The Greeke and Chaldee turne it Unicornes whose hornes are high Psal. 92. 11. For Ramim high places they read Remim Unicornes Vers. 70. from the fold of sheepe that is from base estate For David keeping his fathers sheepe was by Samuel anointed King over Israel 1 Sam. 16. 11. 13. 2 Sam. 7. 8. So Amos 7. 14 15. Vers. 71. to feed Iakob so the Greeke well explaineth the Hebrew phrase to feed in Iakob where in is to be omitted in English as the like phrase sheweth 1 Sam. 16. 11. 17. 34. the Hebrew it selfe often omitteth it as 2 Sam. 5. 2. and 7. 7. So here in the former verse he chose in David that is he chose David Kings are said to feed their people because their office is like to the good shepherds in guiding and governing See Psal. 23. 1. And Pastors are Princes Ier. 6. 3. and 12. 10. Vers. 72. discretion of his hands or Prudencies of his palmes that is with most prudent and discreet administration menaged he them figuring Christ herein who is called David and the great and good Pastor of his flocke Ezek. 34. 23. Ioh. 10. 11. Heb. 13. 20. PSAL. LXXIX The Psalmist complaineth of the desolation of Ierusalem 8 He prayeth for deliverance 13 and promiseth thankefulnesse A Psalme of Asaph O God the heathens are come into thine inheritance they have defiled the Palace of thine Holinesse they have laid Ierusalem on heaps They have given the carkasse of thy servants for meat to the fowle of the heavens the flesh of thy gracious Saints to the wilde beast of the earth They have shed their bloud like waters round about Ierusalem and there was none to bury them We are a reproach to our neighbours a scoffe and a scorne to them that are round about us How long Iehovah wilt thou be angry to perpetuitie shall thy jealousie burne as fire Powre out thy wrathfull heat upō the heathens which know thee not and upon the kingdoms which call not on thy Name For he hath eaten up Iakob and his habitation they have wonderously desolated Remember not against us former iniquities make haste let thy tender mercies prevent us for wee are brought very low Helpe us O God of our salvation because of the glory of thy Name and ridde us free and mercifully cover our sinnes for thy names sake Why shall the heathens say where is their God knowne be among the heathens before our eyes the vengeance of the bloud of thy servants that is shed Let the sighing of the prisoner come before thy face according to the greatnesse of thine arme reserve thou the sons of death And render to our neighbors seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. And we thy people and sheepe of thy pasture will confesse to thee for ever to
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
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
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
her selfe that she might not be knowne The Greeke and Chaldee understand it of trimming and adorning the opening or doore of Enaim as being the name of a place so the Greeke translateth the gates of Ainan Enaim signifieth eyes or fountaines and the doore or opening of the eyes may be understood an open place to be viewed or place of two wayes After it is called onely Enaim verse 21. Such open places harlots used Ezek. 16. 25. Ier. 3. 2. Vers. 16. Grant or Give me leave as the Greeke saith Suffer me or Come on now let me c. An example of inordinate lust in this Patriarch so lightly to be affected unto a stranger and esteemed harlot But God hereby would shew how the Iewes so named of this Iudas have nothing whereof to rejoyce in the flesh more then other nations but onely in Christ his holy seed if they would receive him who came to save sinners 1 Tim. 1. 15. Vers. 17. a pledge or pawne earnest in Hebrew Erabon whence the Greeke Arrhaebon is borrowed By this meanes she provided for her security against the danger which after followed verse 24. 25. Yet she caried her selfe herein after the manner of Harlots Fzek. 16. 33. Vers. 18. signet or seale the Greeke translateth it ring on the finger Men did weare such for honour Luk. 15. 22. Ier. 22. 24. bracelet or riband or handkerchiefe Vers. 21. her place that is the place where shee was So the prayer of this place that is made in this place 2 Chron. 6. 40. the whore the word here used in Hebrew Kedesah commeth from Kadas which commonly signifieth holinesse and the man thus prostitute unto filthinesse is called Kades usually Englished a Sodomite 1 King 14. 24. This name is thought to bee given by a contrary meaning to common whores who are most unholy and unchast But it may bee such abomination was committed among the Canaanites under a pretext of religion and holinesse For in the apostasie of Israel houses of such uncleane persons were in the house of the Lord 2. King 23. 7. and they sacrificed with such whores Hos. 4. 14. An expresse law was given to Israel that there should bee no such Sodomite or Sodomitesse among them nor their hire brought into Gods house for any vow Deut. 23. 17. 18. become in contempt or to be contempt be laughed to scorne for being thus deceived by a whore Among the heathens this sin was infamous Vers. 24. be burnt by Gods law after given to defile a betrothed woman which here was Thamars case with Selah was death by stoning them Deut. 22. 23. 24. and a Priests daughter if she plaid the harlot was to be burnt with fire Levit. 21. 9. These lawes it seemeth were executed before and after even among the heathens so the King of Babylon rosted two Iewes in the fire for committing adulterie Ier. 29. 22. 23. Here Iudas in judging another condemned himselfe Rom. 2. 1. so David in like case 2 Sam. 12. 5. 7. Vers. 26. know her that is lye with her see Gen. 4. 1. By this free confession according to Iudahs name which signifieth a Confessor and abstaining from further evill with her appeareth the true repentance of the Patriarch And though hee was now in all likelihood not above thirty yeares of age yet find we no mention of any children that euer he had more but these two of Thamar and Selah his son before from w ch three onely the families of Iudah are reckoned Gē 46. 12. Num. 26. 19. 22. 1 Chr. 2. 3. 4. Either he maried not after this time or God blessed him not with any more seed Vers. 28. gave out that is put forth the Greeke translateth the one brought forth the hand This sheweth the birth to be most hard and dangerous not according to the course of nature God so chastening the sinne of Thamar with her father See the like also in Iakobs birth Gen. 25. 26. is come out the Greeke translateth shall come out as comforting the woman in the extremity of her travell Vers. 29. Hast thou broken forth or hast thou madea-breach upon thee that is the breach is thine thou hast made it and shalt cary the name of it upon thee The Greeke translateth Why is the partition divided for thee The Chaldee How great strength hath beene in thee that thou mightst prevaile This strange perillous childbirth may be compared with that of Iakob and Esau Gen. 25. 22. 26. who strove for the first birth-right in the wombe as these also did at the birth Pharez Hebrew Perets that is by interpretation Breach so named upon this fact of his at the birth He violently tooke the dignity of the first birth-right from his brother is set before him in the genealogie Numb 26. 20. 1 Chron. 2. 4. 5. and became father of Christ after the flesh Matth. 1. 3. Zarah Hebrew Zerach which signifieth Risen or sprung up as the Sun is said to rise because he should first have risen that is have beene borne but for the breach which his brother made The Hebrew Doctors say that Zarah had his name of the Sun and Pharez had his name of the Moone which sometime is broken as in peeces sometimes is full And that in Pharez the strength of Davids house was portended and therefore from him proceedeth the kingdome of the house of David R. Menachem on Gen. 38. In the birth of these two brethren the estate of the two Churches of Iewes and Gentiles may as in a figure bee considered The Iew as the elder drawing backe the hand through unbeliefe Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birth-right Math 11. 12. Luk. 15. 11. 32. Act. 13. 46. 48. and when the Gentiles are fully borne then shall the Iewes that had the signe of the first birthright on their hand come forth againe Rom. 11. 11. 25. 26. CHAP. XXXIX 1 Ioseph being sold into Egypt is there advanced in Potiphars house 5 The Lord blesseth the house for Iosephs sake 7 His Mistresse tempteth him to lye with her but he refuseth and shunneth her 15 She complaineth of Ioseph to the men of her house 17 and fasly accuseth him to her husband 19 who in anger casteth him into prison 33 but God is with him there ANd Ioseph was brought-downe to Egypt and Potiphar an Eunuch of Pharaoh the Provost Marshall an Egyptian man bought him of the hand of the Ismaelites which had brought him down thither And Iehovah was with Ioseph and hee was a prosperous man and hee was in the house of his Lord the Egyptian And his lord saw that Iehovah was with him and all that he did Iehovah made it prosper in his hand And Ioseph found grace in his eyes and ministred to him and hee made him over-seer over his house and all that he had hee gave into his hand And it was from the time that hee had made him over-seer in his house and over all that he had that Iehovah
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâ—anslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. â—ye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soâ—â—e the things
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
the sacrifice the Minchah to cease Secondly it figured the persons of Christians who through him are cleansed and sanctified to be pure oblations unto God as it was prophesied They shall bring all your brethren for a Minchah a Meat offring unto the Lord out of all the Gentiles c. as the sonnes of Israel bring a Meat-offring Minchah in a cleane vessell into the house of the LORD Esay 66. 20. The accomplishment whereof the Apostle sheweth to have beene by his ministration of the Gospell of God unto the Gentiles that the Oblation Prosphora of the Gentiles might be acceptable being sanctified by the Holy Ghost Rom. 15. 16. Thirdly it figured the fruits of grace and good workes that Christians are to performe both towards God and men Towards God by prayer and thanksgiving as David saith Let my prayer be directed as incense before thee the lifting up of my hands as the evening Minchah or Oblation Psal. 141. 2. So when the Lord told the Iewes I will not accept a Minchah or Meat-offring at your hand he addeth For from the rising of the Sunne even unto the going downe of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure Meat offring Mal. 1. 10. 11. which is fulfilled when men pray every where lifting up holy hands as the Apostle teacheth 1 Tim. 2. 8. Towards men also good workes are as sacrifices unto God as it is written To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. so the benevolence sent from the Church of Philippi to the Apostle was an odour of a sweet smell a sacrifice acceptable wel-pleasing unto God Phil. 4. 18. Now because the Meat-offrings here prescribed had oile and frankincense with them whereas the Meat-offring which the poore man brought for his Sinne was to have neither of both Levit. 5. 11. it seemeth the chiefe thing here figured was the new creature and holy estate which wee have in Christ that as our reconciliation unto God in Christ was signified by the Burnt-offring Levit. 1. so the sanctification of our persons and actions and the acceptation of them before God through his grace in Christ was signified by this Meat-offring fine-flowre of wheat Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offrings were of wheaten flowre except the jealousy offring and the waved sheaf Num. 5. Levit. 23. which were of barley And for the quantity All Meat-offrings that were brought upon the Altar not any of them was lesse then the tenth part of an Ephah as Lev. 5. 11. and 6. 20. that is an Omer as Exod. 16. 36. The five Meat-offrings mentioned in this chapter that are brought for vow and voluntary sacrifice be may bring of them so much as he please though 1000. tenth parts but the Meat offrings of the sheaf and of the sinner and of jealousie and of initiation and the high priests meat-offring every one of them is but one tenth part neither lesse nor more saith Maimony in treat of offring the sacrifice chap. 12. Sect. 2. 5. Also for the quality as all things offred to God were to be of the best and without corruption so the Meat-offrings The flowre might not be such as wherein wormes bred or made or wormeaten wheat nor mixt with oile that had a ranke smell or ill taste c. Maimony in Issure mizbeach chap. 6. S. 1. pure oile Sol. Iarchi noteth that the oile was poured vpon all of it the frankincense was put upon part of it on the one side Other of the Hebrewes also say every Meat-offring that is offred upon the altar must have oile and frankincense a Log of oile that is halfe a pinte of oile whereof see Lev. 14. 10. for every tenth deale and a handfull of frankincense for euery Meat-offring whether it be of one tenth deale or of sixtie for they bring not moe then 60. tenth deales in one vessell Except the jealousy offring and the sin offring Num. 5. 15. Levit. 5. 11. for they have no oile nor incense Maimony treat oâ— offring the sacrifice chap. 12. S. 7. The flowre of wheat signified the perfect and pure estate of Christ and of all Christians with their service in him purged from the branne of naturall corruption Heb. 10. 5. Esa. 66. 20. The oile signified the graces and comforts of the holy Ghost whereby wee serve God with gladnesse Psal. 45. 7. Luk. 4. 18. 1 Ioh. 2. 20. 27. The frankincense figured the sweet odour whereby they are acceptable to the Lord Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offring of flowre is recorded to be thus He brought a tenth-deale of flowre or many tenth deales or according as he had vowed and oile meet for the same the flowre was measured by the Tenth-deale measure of the Sanctuarie and oile was put into a vessell and afterwards the flowre was put upon it After that againe other oile was put upon the flowre and the flowre was mingled with it After this they put it into a ministring vessell and then poured oile into it And the oile which first they put and the oile which they mingled it with and the oile which they poured on it all was a Log or halfe-pinte for a tenth deale of flowre And then they put the frankincense upon it Maimony treat of Offring the sacrif chapter 13. Sect. 5. Vers. 2. the sonnes that is one of the sonnes as the words following doe manifest when it is said and he shall take meaning the Priest shall take or shall gather-up-with-the hand as the word properly signifieth The flowre was put into a ministring vessell and sanctified therein Esa. 66. 20. The Priest caried it to the altar and brought it to the south-west horne thereof and removing all the frankincense unto the one side he tooke up a handfull of the flowre and oile mixed and put that handfull into a ministring vessell and sanctified it therein Then gathering up all the frankincense he put it upon the handfull in the vessell and set it upon the altar and salted it and put it out of the ministring vessell upon the fire Maimony treat of offring the sacrif chap. 13. Sect. 12. burne resolve into fume or vapour as the word signifieth so Levit. 1. 9. and after often the memoriall therof that is that handfull with the incense named a memoriall because it called unto Gods remembrance this is spoken after the manner of men his covenant to accept the service of faith which his people offer to him by Christ. Hereupon it is said He remember all thy Meat-offrings Psal. 20. 4. and Thy prayers and thine almes are come-up for a Memoriall before God Acts 10. 4. So Nehemiah prayed Remember me O my God concerning this and wipe not out my kindnesses that I have done for the house of my God c. and spare mee
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
before Iehovah R. Menachem â—rom former authours speaketh of these phrases here used unto the LORD and before the LORD that it is meant of him and his Iudgment hall wherby iâ— appeareth that the mysterie of the Trinitie in thâ— Godhead was of old beleeved by the Iewes though how they oppugne the same For there was no Court or Iudgement hall in Israel lesse than of three Iudges and being by them here and in other places applied unto God and in case of sacrifice and expiation of sinne which they did hold peculiar unto God alone it sheweth that they once acknowledged a Trinity of persons in the God-head to whom sacrifices for the sinnes of men were offered Verse 26. and the stranger the beleeving gentile as the Greeke translateth and the proselyte that commeth unto you Thus the Lord sheweth himselfe to be the God of the Gentiles also Rom. 3. 29. Vers. 27. if one soule or any soule that is any person the Chaldee expoundeth it one man So in Lev. 4. 27. through ignorance in Greeke unwillingly This also by the Hebrewes as Sol. Iarchi here is expounded of the sinne of idolatrie of her first yeare Hebr. daughter of her yeare in Greeke a yeareling see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne which may likewise be understood here But Sol. Iarchi saith For other transgressions a particular man bringeth an ewe-lamb or a she-goat but for this of idolatrie a she-goat is appointed Verse 29. one law shall be to you that is yee shall have one law the Greeke translateth one law shall be among them or for them that doth or that committeth to wit the sinne through ignorance in Greeke whosoever doth unwillingly Thus the Law promiseth grace in Christ in that it appointeth sacrifices and priests that can have compassion on the ignorant and on them that erre Heb. 5. 2. In this faith David prayeth unto God Ignorances or Unadvised errours who doth understand cleanse thou me from secret sins Ps. 19. 13. Vers. 30. the soule in Chaldee the man with an high hand that is boldly proudly and presumptuously as the Greeke translateth with the hand of pride and Targum Ionathan with pr 〈…〉 or presumption This phrase when it is spoken of good workes meaneth boldnesse courage and magnanimitie in heart and cariage as Israel went out of Egypt with an high hand Num. 33. 3. Exod. 14. 8. but here of evill it meaneth pride and presumption shewing it selfe openly and boldly which Onkelos in Chaldee expoundeth with an uncovered head as being not ashamed of the deed for when men were ashamed they used to cover their heads Ier 14. 4. Of like sort is the high arme in Iob 38. 15. where the Greeke also expoundeth it the arme of the proud and the high or lofty eyes Psal. 18. 28. and 131. 1. reproacheth or blasphemeth which the Greeke and Chaldee translate provoketh to anger It meaneth a reproaching with words as in 2 King 19. 6. 22. and is applied here unto deeds as also in Ezek. 20. 27. yet in this your fathers have reproached or blasphemed me in that they have trespassed a trespasse against me So a presumptuous sinner is counted as a blasphemer of God and hath no sacrifice for his sin but is to be cut off And this word Christ hath respect unto in Luke 12. 10. unto him that blasphemeth against the holy Ghost it shall not bee forgiven that soule in Chaldee that man cut 〈◊〉 in Greeke and Chaldee destroyed which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people That word meaneth destruction by the hand of God as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off mentioned in the Law of Moses which sometime is so explained as in Lev. 17. 10. God saith I will cut him off from among his people But if there were witnesses of the fact the Magistrates punished them either by death or beating see the notes on Deut. 25. 2. Vers. 31. despised the word or contemned 〈◊〉 it at nought as vile dishonoured it Hereupon is that proverbe He that despiseth the word shall be destroyed but he that feareth the commandement shall be rewarded Prov. 13. 13. broken or disanulled frustrated made void it is opposed unto stablishing or confirming This word Christ useth in Mark 7. 9. Full well yee frustrate the commandement of God Vsually it is applied to the breaking of the covenant of God as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets sometime of the Law and commandements Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off or shall be cut off with cutting off the doubling of the word is for more certainty and speed and as the Hebrew Doctors gather from it in this world and in the world to come See the annotations on Gen. 17. 14. So R. Menachem here saith Although we finde Apostates from God to live more than 50. yeares and that they are not cut off from the 〈◊〉 of this world yet know that their deserts hang upâ—â— them in this world and vengeance shall be taken 〈◊〉 them abundantly in the world to come 〈◊〉 quitie or the iniquitie of it of the soule that is of the person shall be upon it or in it or with 〈◊〉 By iniquitie understanding punishment for iniquitie as in Gen. 19. 15. and as Sinne is for the punishment of sin Lev. 22. 9. Or we may take iniquitie properly as Sol. Iarchi expoundeth it when iniquitie is in him that he repenteth not R. MenacheÌ„ here alleageth an exposition of the ancients that soule shall be cut off and the iniquitie thereof with it as if he should say the iniquity shall cleave unto it after it is cut off to be punished for ever according to that in Esai 66. 24. Their worme shall not die which Ionathan the Chaldee paraphrast expoundeth Their soule shall not die And our Doctors have said It shall be cut off in this world it shal be cut off from the world to come So the Chaldee on Moses which goeth under the name of Ionathan paraphraseth that man shall be destroyed in the world that is to come and shall give account of his sinne at the great day of judgement Verse 32. were in the wildernesse For so saith Chazkuni it was decreed concerning them that they should not come into the land of Canaan In the former commandements of the drinke-offerings and Cake it was written When ye be come into the land c. to teach that they were not to practise them save in the land but the Sabbath was to be kept both within the land and without though it were in the wildernesse and therefore it is written concerning it IN THE WILDERNESSE Verse 34. in ward that is in prison So they dealt with the blasphemer in Lev. 24. 12. it was not declared in Greeke they had not judged or determined Wherefore was it
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
fought cursed David by his gods 1 Sam. 17. 43. Vers. 7. divinations that is the wages or reward of divinations was in their hand the wages of unrighteousnesse as the Apostle calleth it 2 Pet. 2. 15. being for a wicked art and to an â—nrighteous end so Targum Ionathan expoundeth it The fruits of divinations sealed in theiâ— hand And thus Besorah i. Good tidings is used for the reward of good tidings in 2 Sam. 4. 10. In Israel when the heads judged for reward the Priests taught for hire and the Prophets divined for money the Lord threatneth that for their sake Zion should be plowed as a field and Ierusalem become â—â—aps Mâ—◠〈◊〉 11 12. Balaamites see their reward in this world in the hands of men and that they follow but the people of God walke by faith not by sight and their rewards is in heaven hid with God not in the hands of man 2 Cor. 5. 7. Mat. 5. 11 12. Vers. 8. I will bring you word againe or I will returne you word which the Greeke explaineth I will answer you the things which the Lord shall speake unto me He would have them lodge there that night because he would aske counsell of God who used to speake to the Prophets by dreames and visions of the night Num. 12. 6. Ioâ— 4. 13. and 33. 14 15. Ier. 23. 25 28. He conâ—ulteth with Iehovah the true God whose Propher he would seeme to be and calleth him his God vers 18. and because the businesse concerned the people of Iehovah of him he was to enquire But his promise to bring them word what Iehovah said he performed not faithfully as appeareth by comparing vers 13. with vers 12. the Princes of M 〈…〉 and also of Midian which are here to be understood from vers 7. where they were called 〈◊〉 Vers. 9. God came to wit by night as in v. 20. which the Chaldee expoundeth word came from before the LORD So God came to Abimelâ—â—â— in a dreame by night Gen. 20. 3. and God came to Lâ—bâ—n the Syrian in a dreame by night Gen. 31. 24. Sometimes for his peoples sake and sometimes for their owne God revealed his counsels of old unto men that were wicked Gen. 41. 25. Dan. 2. 45. and 4 21 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his Mat. 7. 22 23. and 24. 24. 2 Tim. 3. 8. the eye the face as vers 5. curse me them the word curse here is another word in the originall than that before used in vers 6. but of the same signification as appeareth also after in NuÌ„ 23. 7. 8. It meaneth a piercing or striking thorow with evill speeches and so is used for cuising or blaspheming see the notes on Lev. 24. 11. be able to sight or prevaile in fighting or warring against them as the word is used for prevailing in Esai 7. 1â— see before on vers 6. Here Balaam having to deale with God that knoweth all things would not corrupt their speech but fully related the message sent unto him but in his answer to the Princes he dealeth otherwise vers 13. Vers. 12. not curse As the message had two branches to goe and to curse so God answereth unto and forbiddeth both adding a reason because they were blessed And as he forbide him to go to any other place so he forbade him to curse them in any place or where now he was So that Balaam here might know the whole will of God about this businesse and needed not to enquire what the Lord would speake unto him more as he did in vers 19. And though Israel had often provoked the Lord by their sinnes in the wildernesse yet would he not suffer the wicked to curse them but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven and whose sinnes are covered Rom. 4. 6 7. are blessed and therefore may not be cursed of any for the gifts and calling of God are without repentance Rom. 11. 29. And when Iakob the father of this people had got the blessing of Isaak unawares Esau could not get him to reverse it but Isaak said I have blessed him yea and he shall be blessed Gen. 27. 33. neither could Balaam with all his altars and sacrifices procure God to change but was him-selfe forced also to blesse them three times Num. 24. 10. Wherefore they are after put in minde of this mercie the LORD thy God would not hearken unto Balaam but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved thee Deut. 23. 5. Vers. 13. Iehovah refuseth to give me the Chaldee explaineth it it pleaseth not the LORD to suffer me and in Greeke God permitteth me not Here Balaam telleth them but the first part of Gods speech concealing the other and the reason which God gave wherein the weight of the answer lay If he had faithfully shewed them the whole counsell of God it might have stayed this evill enter prise cut off all occasion of further sending But as a man loth to displease and loving the proffered gaine he useth a faint and favourable speech as if he should have said I could be content and glad to gratifie the King herein but God will not suffer me at this time to goe the fault is not mine therefore I pray you have me excused The contrary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and hee that hath my word let him speake my word faithfully c. and in the Apostles practise who saith I have not shunned to declare unto you all the counsell of God Act. 20. 27. Vers. 14. Balaam refuseth to come in Greeke Balaam will not come Observe Satans practise against Gods word seeking to lessen the same and that by degrees from hand to hand till either he bring it to nothing or at least pervert it to a wrong purpose Balaam told the Princes lesse than God spake to him and they relate to Balak lesse than Balaam told them that when the answer came to the King it was not now the word of God but of man it was onely Balaam refuseth to come as if God had not forbidden or hindered this action but onely there wanted a will in the Prophet there being no word brought either of the Lords will touching his people or of their blessed estate as was signified in vers 12. Hereupon grew occasion for this mischiefe to be further followed and Balaam was the second time sollicited with stronger tentations than before vers 15 16. c. Vers. 15. moe and more honourable or greater and more honourable Of the Hebrewes Sol. Iarchi gathereth from Balaams words to goe with you v. 13. that he being haughty and of a proud spirit insinuated therby as if with them he might not go but with other greater than they he might but this is uncertaine The holy Ghost sheweth rather how
hurt the very swine without leave from the Lord Mat. 8. 31 32. Vers. 21. in the morning as Abraham being spoken to of God to sacrifice his sonne rase early in the morning and sadled his Asse and tooke two of his young men with him c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord though with the losse of his onely sonne whom he loved so Balaam here riseth in the morning sadleth his Asse and taketh two of his young men with him vers 22. shewing his greedinesse to get preferment and the wages of iniquitie which he loved though with the losse of the favour of God and in the end of his owne life Gods children runne not so fast in the way of his commandements when hee enlargeth their heart Psalm 119. 32. but the children of Satan runne as fast to evill and make haste to shed innocent bloud Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people Psal. 59. 4 5. So are the wayes of every one that is greedy of gaine which taketh away the life of the owners thereof Prov. 1. 16 19. Vers. 22. Gods anger was kindled in Greeke God was angry in wrath The judgements of God are a great depth Psalm 36. 7. hee is often offended and that justly when men doe that which he saith Doe because they doe it not with that minde and to that end which hee requireth Esay 10. 6 7. and his word or leave is in displeasure against sinners that have no love to the truth The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie but Elisha forbade them after by their importunacie hee said Send They sent and sought but found him not then Elisha gave them this reproofe Did not I say unto you Goe not 2. King 2. 16 17 18. As they ought to have rested in the Prophets first word so should Balaam have done fiere in the first answer of God and for not doing it wrath from the Lord was upon him the Angell of Iebovah this Angell speaketh as the Lord him-selfe onely the word that I shall speake unto thee that shalt thou speake v. 35. Wherfore this seemeth to be Christ the Angell which redeemed Iakob from all evill Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them the Angell that was sent before Israel to keepe them in their way in whom Iehovahs name was Exo. 23. 20 21. even Michael the great prince which standeth for his people Dan. 10. 21. and 12. 1. an adversary in Hebr. Satan which name when it is used for an adversary to Gods people usually meaneth the Deuill Iob 1. 6. Mat. 4. 10. Rev. 12 9. and 20. 2. but here being spoken of an adversarie to the wicked defender of the church is applied to an holy Angell or to the Prince of Angels and men And here the love of God unto Israel appeareth that when he giveth a wicked man leave to goe out against them forthwith hee sendeth his Angell to resist him and to stand for the helpe of his chosen as all the Angels are ministring spirits sent forth to minister for them who shall be heires of salvation Heb. 1. 14. two of his young men that is of his servants see the notes on Exo. 33. 11. So Abraham went with two of his young men Gen. 22. 3. Vers. 23. the Asse saw the Angell It pleaseth God to confound the wisedome of the wise and arrogant by base and contemptible meanes for the foolishnes of God is wiser than the wisdome of men 1 Cor. 1. 25. Balaam was a great Prophet accustomed to visions and revelations yet saw not with his eies neither knew with all his skill v. 34. that the Angell stood against him whom his Asse a rude and silly beast did see and avoid to the safety of his master and he that could advertise others of things that should befall them Num. 24. 14. could not advertise himselfe of the danger of death w ch was before him So God destroyeth the wisedome of the wise and bringeth to nought the understanding of the prudent 1 Cor. 1. 19. When visions appeared the Prophets were wont to see them and others in their company saw them not as in Dan. 10. 7. Act. 9. 7. here the Prophet seeth nothing but the beast under him hath the eyes opened to see the apparition his sword drawne a signe of wrath and vengeance so David saw the Angell that plagued Israel with a drawne sword in his hand 1 Chron. 21. 16. and Iosua the like in that Angels hand who as captaine of the Lords host was to destroy the Canaanites Ios. 5. 13. 14. Balaam went with a purpose to curse Israel and after to have them killed with the sword his curses would have been like the piercings of a sword Prov. 12. 18. he had whetted his tongue as a sword and bent his arrow even a bitter word Ps. 64. 4. the Lord to reward him according to his works sendeth out a sword against him the Asse turned aside The beasts and fowles and other brutish creatures are often taken to teach convince men Iob 12. 7 8. Esay 1. 3. Ier. 8. 7. Balaams folly was reproved here by the action of this dumbe beast as after it was by words Nū 22. 28 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord v. 32. he had forsaken the right way went astray 2 Pet. 2. 15. the asse turning aside out of the way might have taught him to have desisted from his evill course The Asse avoideth the danger evill before his eyes the master being blinded with ambition and covetousnes seeth it not but would goe on to destruction v. 33. smote the asse the Greek here addeth with his rod or staffe which is taken from v. 27. As he that judgeth another condemneth himselfe doing the same things Rom. 2. 1. so the Prophet in smiting his beast sheweth himselfe to bee worthy of moe stripes doing much worse than it A whip for the horse a bridle for the asse and a rod for the fooles backe Prov. 26. 3. V. 24. and a wall in Chaldee and another wall The Angell needed not have chosen such places but these things hapned unto Balaam for ensamples and are written for our admonition for when men goe on in a way not good if they escape one perill they fall into another greater and at last into inevitable danger as the Prophet signifieth by feare and pit and snare Hee that fleeth from the feare shall fall into the pit and hee that getteth up out of the pit shall be taken in the snare Ier. 48. 43 44. Vers. 25. and thrust Balaams foot or pressed crushed his foot This word is used in 2 Kings 6. 32. where the Kings messenger who was sent to take away Elishaes head was pressed or crusht in the doore God by this second signe came neerer unto Balaam who went on in
20. 9. And after every company they set officers couragious strong with halberts of iron in their hands who so would turne backe from the warre they have power in their hand to cut off his leg c. Maimony treat of Kings c. 7. s. 1. 4. Thus Israel had the word of God and his Ministers to encourage them that they might fight the battels of the Lord in faith they had also the holy Trumpets blown by the Priests that they might be remembred before the Lord and saved from their enemies Numb 10. 8 9. 2 Chron. 13. 12. And touching this Priest anointed for the war the Hebrewes teach it is a peculiar dignity to his owne person only not to his posterity and in the warre not in the Sanctuary He that is anointed for the warre his sonne is never ordained in his stead but hee is as other Priests if hee be anointed for the warre he is anointed and if he be not anointed he is not anointed And when the Priest anointed for the warre ministreth in the Sanctuary he ministreth in foure garments as the other Priests Maimony in Cle hamikdash ch 4. sect 21. Vers. 3. soft tender that is faint and fearefull as the Greeke translateth it dissolved or faint the Chaldee moved This softnesse or faintnesse of heart God threatneth as a plague Levit. 26. 36. and Iob acknowledged it so saying God hath softned my heart Iob 24. 16. and Rehoboam being soft-hearted could not withstand his enemies 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word is commendable 2 Kings 22. 19. yet in respect of our enemies it is here forbidden so in vers 8. and Esay 7. 4. hasten not away through feare troubled thoughts and want of faith David blameth this infirmity in himselfe Psal. 31. 22. and 116. 11. terrified or broken discouraged daunted with terrour the Greeke translateth decline not from their facâ—â— See the Annotations on vers 8. Vers. 5. the Officers in Greeke the Scribes of them see the notes on Deut. 16. 18. and before on vers 2. What man is there that is If any man or whosoever hath as in Psal. 34. 13. What man is he is expounded by the Apostle He that will 1 Pet. 3. 10. built a new house By the Hebrews this Law taketh place whether he hath built it or receiued it by purchase or it be given unto him for a gift or it fall unto him by inheritance But who so buildeth an house or planteth a vineyard out of the land of Israel he returneth not home for them Maimony in treat of Kings ch 7. sect 5. 14. not dedicated or not initiated that is begun to take possession of and to use it which was wont to be done with solemnity feasting and singing praise to God as the title of the 30. Psalme sheweth concerning Davids house lest he die this manner of speech sheweth danger as is noted on Genes 3. 3. and teacheth men to be resolute and to goe with their lives in their hands ready to expend them in Gods quarrell as Iudg. 9. 17. Act. 20. 22 23. 24. and 21. 13. For the sword devoureth one as well as another 2 Sam. 11. 25. Act. 12. 2. and another man Three reasons there seeme to be of this and the rest that follow Because the thoughts and cares of their houses lands wives c. might easily trouble men and hinder them from fighting the Lords battels with courage as the like things hindred those that were called to the great Supper Luke 14. 18 19. and no man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Againe God hereby sheweth compassion unto the weake whom he spareth for a time from hard service till they be growne strong and fit for to fight the good fight of faith 1 Tim. 6. 12. and 1. 18. Rom. 14. 1 4. Thirdly as his mercies towards Israel were many of them externall and concerned their comforts in this life so he would have them in speciall manner to enjoy the outward blessings bestowed on them Vers. 6. planted a vineyard This also the Hebrewes understand not of a vineyard onely but by proportion of an orchard oliveyard or the like Whether he have planted a vineyard or planted five trees for meat of any kinde or transplanted that is removed it from another place or grafted it so that it be bound to that law of uncircumcised fruit in Levit. 19. 23. or that he hath purchased it or tabeth it by inheritance or by free gift he returneth home But if hee hath planted but foure trees for food or five trees or moe that are barren or hath gotten a vineyard by rapine hee returneth not home therefore And so if a vineyard belong to two partners they returne not for it Maimony treat of Kings chap. 7. sect 6. not made it common or not profaned it that is not used the fruit thereof for common food which he could not doe by the Law till the fift yeere from the planting thereof Levit. 19. 23 24 25. The Greeke translateth hath not made merry or rejoyced with the fruit thereof Vers. 7. betrothed a wife whether maid or widow or if his brothers wife fall to him according to the law in Deut. 25. 5. though they be five brethren and one of them die all the rest doe returne home All these that are to returne from the battell are to returne when they heare the words of the Priest and to provide water and victuals for their brethren which are in the armie and to prepare the wayes for them Maim treat of Kings chap. 7. sect 79. Vers. 8. shall speake further Hebr. shall adde to speake See the notes on vers 2. soft or tender that is faint-hearted see vers 3. When Gedeon warred against the Madianites and made this prodamation of the two and thirty thousand men that were with him there returned two and twenty thousand and but ten thousand remained Iudg. 7. 3. melt not that is faint not or be discouraged in Greeke be not made fearefull An usuall phrase whereof see Deut. 1. 28. By this God taught his people to have faith in him and every man to encourage himselfe and one another in Gods assistance which they that did prospered as in the Reubenites warre against the Hagarites 1 Chron. 5. 20. the Iewes war against the Israelites 2 Chron. 12. 12 18. Iehosaphats warre against the Ammonites 2 Chron. 20. and many the like Of this point the Hebrewes say that after a man is entered into the warre hee should stay himselfe upon him that is the Hope of Israel and his Saviour in time of distresse and know that for the name of God he maketh warre and should put his life in his hand and not be afraid or adread nor thinke either of his wife or of his children but wipe the remembrance of them out of his heart and turne
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our 〈…〉 es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
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
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ— with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephâ—â—axan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â— compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â— 14. princes rulers or priâ—â—e counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. 〈◊〉 Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â— Isâ— 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger 〈◊〉 the â—â—iant or of alienation that is aliens 〈◊〉 strangerâ— from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â— 8. falsly deny or dissemble In the Greeke they lie 〈◊〉 meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â—3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ„ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD 〈◊〉 a strong tower c. Prov. 18. 10. it 〈◊〉 anointed or his Messias his Christ as 〈◊〉 in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâ—istenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
Psal. 78. 48 50 62. Deut. 23. 15. and 32. 30. Vers. 10. gnawen that is fretted and consumed as with wormes in Greeke troubled see Psalm 6. 8. Vers. 11. decayed or weakned so as one stumbleth and falleth downe through weaknesse Psal. 27. 2. So Psal. 109. 24. and 105. 17. with my iniquitie that is punishment due for iniquitie so the word often is used Gen. 19. 15. 2 King 7. 9. So whoredome for the punishment of whoredome Numb 14 33. Vers. 12. knowne acquaintance that is such as I knew respected and favoured and to whom I made knowne my minde estate c. my familiars Vers. 13. out of heart that is out of minde ot memory for the remembrance of the dead is forgotten Eccles. 9. 5. therefore the grave is the land of forgetfulnesse Psal. 88. 13. vessell of perdition that is a lost or broken vessell or instrument So Paul mentioneth vessels of perdition Rom. 9. 22. Or a vessell perishing that is ready to perish and be lost as a perishing sheepe Psal. 119. 176. Vers. 14. the infamy of many or the diffamation the ill report of mightie men The like complaint Ieremie maketh in his troubles Ier. 20. 10. fearfulnesse from every side or terrour round about In Hebrew Magor missabib which name Ieremie gave to Pashur the Priest signifying that he should be a terrour to himselfe and to all his friends Ier. 20. 3 4. This phrase Ieremie often useth Ier. 6. 25. and 46. 5. and 49. 29. Lam. 2. 22. when they plot or whiles they consult See Psal. 2. 2. Vers. 16. my times Hereby he meaneth that his many and sundry events troubles deliverances prosperities adversities life and death for all things have their appointed time Eccles. 3. 1 2. were in the hand and disposition of God Though times here as dayes in Psal. 119. 84. may chiefly be meant of his troubles as Psal. 9. 10. and 10. 1. but the Chaldee expoundeth it the times of my redemption So in 1 Chron. 29. 30. mention is made of the times that went over David and over Israel and over all the kingdomes of the lands Vers. 17. Make thy face to shine that is cause thy favourable countenance to appeare This is taken from the blessing prescribed Numb 6. 25. and is often used in requests for grace See Psal. 4. 7. and 67. 2. and 80. 4 8 20. and 119. 135. Vers. 18. silenced that is through shame and feare be confounded tamed quieted and made still The word is sometime used for cut off or destroyed and so may here be taken So Psalm 49. 13 21. The Greeke translateth let them be brought downe to hell vnderstand thrust downe to hell or to the grave as the Chaldee calleth it the house or place of buriall Vers. 19. an hard word or durable speech a reproach which lasteth long to a mans infamie The Hebrew Ghnathak signifieth durance hardnesse and antiquitie Psal. 6. 8 and respecteth both antique things long agoe 1 Chron. 4. 22. and things lasting or durable for time to come Prov. 8. 18. Isay 23. 18. And in speeches it is put for an old said saw takē up and applied to ones reproach and so during long and generally for any hard or stout speech 1 Sam. 2. 3. Psal. 94. 4. and 75. 6. The Greeke here expoundeth it iniquitie Vers. 21. Thou keepest them secret or hidest them in the hiding place of thy presence where thou alwaies lookest unto them in secret favour which the world knoweth not of rough prides or knots knobs rough troubles The Hebrew Racas signifieth Knitting or binding with knots Exod. 28. 28. and 39. 21. from which a word is derived in Isa. 40. 4. signifying knotty knobby or rough places opposed to smooth or plaine Here David useth it figuratively for rough affections or actions of men meaning their pride conspiracies or molestations as the Greek translateth from the trouble of men lay them up or hide them Hereupon Gods people are called his stored or hidden ones Psal. 83. 4. the strife of tongues plea or contradiction as the Greeke turneth it and the Apostle Iude vers 11. Vers. 22. made marvellous his mercy or marvellously severed it as Psalm 4. 4. shewed his mercy in marvellous and hidden manner As contrariwise God threatned to make marvellous the plagues of sinners Deut. 28. 59. of strong defence or of siege that is a fortified defenced citie as 2 Chron. 8. 5. or a besieged citie as 2 King 24. 10. The Hebrew Matso◠signifieth both a fort or skonce and a siege or leager Deut. 20. 20. and 28. 53. Vers. 23. my hastening away namely through amazement or feare as the word commonly intendeth Deut. 20. 3. Psal. 48. 6. 2 Sam. 4. 4. The Greeke calleth it an extasie or trance And that David hastened him away for feare is recorded 1 Sam. 23. 26. So Psal. 116. 11. cut downe Ionas in his affliction respected this speech of David and changing a letter for Nigrazti saith Nigrashti I am driven away from before thy face c. Ionas 2. 4. So the Greeke here translateth it I am cast away Vers. 24. the faithfull or keepeth fidelities as Isa. 26. 2. The originall word signifieth either faithfull persons or truths fidelities as Psal. 12. 2. The Greeke here hath truths payeth abundantly or to abundance with surplusage that doth haughtinesse This sense the Greek giveth The Hebrew may also thus be Englished he that is God doth haughtinesse that is high magnificent acts For the originall word Gaavah sometime noteth Gods high magnificence Psalm 68. 35. sometime mans haughtie pride Psal. 10. 2. Vers. 25. wax strong or he will strengthen See Psal. 27. 14. hopefully wait or persevere with hope and patience The word jachal implieth both a patient waiting Gen. 8. 10. and a hope or trusting as the holy Ghost expoundeth it Mat. 12. 21. from Isa. 42. 4. for Iehovah which the Chaldee expoundeth the word of the Lord. PSAL. XXXII David teacheth that blessednesse consisteth in remission of sinnes 3 Hiding of sinnes causeth trouble but confession giveth ease to the conscience 8 An instruction unto voluntary obedience 10 The different ends of the wicked and of the just An instructing Psalme of David O Blessed hee whose trespasse is forgiven whose sinne is covered O blessed is the man to whom Iehovah imputeth not iniquitie and in whose spirit is no deceit Because I ceased speaking my bones wore away with age in my roring all the day For day night thy hand was heavy upō me my moisture was turned into the droughts of summer Selah My sin I acknowledged to thee and my iniquitie I covered not I said I will confesse against me my trespasses to Iehovah and thou forgavest the iniquitie of my sinne Selah For this shall every gracious Saint pray unto thee at the time of finding surely at the floud of many waters unto him they shall not reach Thou art a secret place to me from distresse thou wilt preserve me with shouting songs of deliverance thou
directed and perfected The word noteth the ordering perfecting and fast stablishing of any thing and his way or thus to wit whose way he delighteth or affecteth So Gedeon his house Iudg. 8. 27. for Gedeon to wit or that is to say his house Vers. 24. shall fall to wit into sinne by occasion or infirmitie Gal. 6. 1. or into affliction and trouble Mic. 7. 9. Thus the Chaldeâ— expoundeth it if he fall into sicknesse he shall not die For the just man falleth seven times and riseth againe Prov. 24. 16. upholdeth his hand and consequently raiseth him up A like phrase is of strengthing the hand Isa 8. 11. 1 Sam. 23. 16. Vers. 26. his seed that is his children or posterity are in the blessing or are appointed to the blessing as the heires thereof Gen. 28. 4. 1 Pet. 3. 9. and have still abundance though they give to others For the blessing of the Lord maketh rich Prov. 10. 22. And there is that scattereth and is more increased Prov. 11. 24. Vers. 27. dwell for ever that is thou shalt dwell as vers 3. The like promise is in Ier. 7. 5 7. V. 28. 〈◊〉 cut off a like judgmeÌ„t is in Iob 18. 19. He shall have neither son nor nephew among his people nor any posteritie in his dwellings See also Psal. 21. 11. and 109. 13. and the contrary Psal. 102. 29. Vers. 30. will meditate usually meditateth that is resoundeth uttereth as Psal. 35. 28. Vers. 31. in his heart so God commanded Deut. 6. 6. and there hath he promised to write his law Hebr. 8. 10. See also Psal. 40. 9. Isa. 51. 7. it shall not stagger understand his foot shall not stagger or faulter Iob 12. 5. Or any one of his steps or feet shall not stagger or slide Vers. 33. condemne him for wicked make or pronounce him wicked that is condemne him Opposed to justifying so Psal. 94. 21. Iob 9. 20. Vers. 35. daunting terrible sorely dismaying others with his terrour in Greeke lifted very high See Psal. 10. 18. spreading bare making bare that is thrusting forth and shewing himselfe greene that is fresh and flourishing as Dan. 4 1. It is not meant for colour onely but for juice and vigour So Psal. 52. 10. selfe-growing lawrell a tree that groweth in his naturall place which commonly sprout and thrive better than such as are removed to another soile therefore the Greeke explaineth it as the Cedars of Lebanon Vers. 37. the after end or the last or the posteritie This word is sometimes used for the end as Deut. 11. 12. and 32. 20. 29. Ier. 29. 11. sometime for posteritie of children left behinde as Ps. 109. 13. Dan. 11. 4. And thus it may be understood here specially in the verse following The Greeke translateth there is a remnant to the peaceable man Vers. 40. in him Chaldee in his word PSAL. XXXVIII David in sore afflictions intreateth God not to bee angry with him 5 complaineth of his sinnes and chastisements 11 of his owne weaknesse 12 of his friends forsaking him 13 and his enemies malice 16 yet his faith is in God whose helpe hee desireth A Psalme of David for to record IEhovah rebuke me not in thy fervent anger neither chastise me in thy wrathfull heat For thy arrowes are stucke in me and thou lettest downe thy hand upon me No soundnesse is in my flesh because of thy angry threat no peace is in my bones because of my sinne For my iniquities are gone over my head as a heavie burden they are too heavie for me My stripes do stinke are putrified because of my foolishnesse I am crooked I am bowed downe very vehemently all the day I walke sad For my flankes are full of parching and there is no soundnesse in my flesh I am weakned and crushed very sore I roare out for the groaning of my heart Lord before thee is all my desire and my sighing is not hid from thee My heart panteth my able strength forsaketh me and the light of mine eyes even they are not with mee My lovers and my nearest friends stand from before my stroke and my neighbours stand a farre off And they that seeke my soule set snares and they that seeke my evill speake wofull evils and all the day they meditate deceits And I as a deafe man heare not and as a mute man openeth not his mouth And I am as a man which heareth not and in whose mouth are no reproofes Because for thee Iehovah I doe hopefully wait thou wilt answer O Lord my God For I said lest they rejoyce at me and when my foot is moved doe magnifie against me For I am ready to halting and my paine is before me continually For I doe declare my iniquitie I am carefull for my sinne And my enemies are alive mighty and multiplied are they that hate mee falsly And they that repay evill for good are my adversaries for that I follow good Forsake me not Iehovah my God be not farre off from me Hasten to my helpe Lord my salvation Annotations FOr to record or to cause remembrance for commemoration to wit of Davids troubles as Psal. 132. 1. and of Gods mercies deliverances and praisâ—s for the same as Isa. 63. 7. The like title is of the 70 Psalme David appointed before the Arke singers of the Levites for to record and to confesse and to praise Iehovah the God of Israel 1 Chron. 16. 4. The Greeke addeth to the title A Psalme of David for remembrance concerning the Sabbath Vers. 2. neither Hebr. and where the word not is againe to be repeated as is noted Psal. 9. 19. and as is expressed Psal. 6. 2. where the like prayer is made Vers. 3. thy arrowes so Iob saith the arrowes of the Almighty are in me the venome whereof drinketh up my spirit Iob 6. 4. Arrowes are sicknesses or plagues of body or mind Psal. 18. 15. and 91. 5. thy hand in Chaldee the stroke of thy hand Vers. 4. no soundnesse or there is nothing sound or whole So Esai 1. 6. angry throat or detestation indignation See Psal. 7. 12. Vers. 6. my stripes or skarres properly such sore marks wounds or stripes as wherin the bloud and humours are gathered and doe appeare after beating named in English wailes foolishnesse The Hebrew svveleth meaneth rash and unadvised folly through want of prudencie Therefore though commonly in Greeke it is turned imprudencie yet sometime it is called unadvised rashnesse Prov. 14. 17. and Aevil the Foole is named rash or heady Prov. 10. 14. And by foolishnesse is meant usually viciousnesse or sinne and is so expressed by the Greekes Prov. 13. 16. and 15. 2. and 26. 11. and our Saviour numbreth foolishnesse among other evils that defile a man Marke 7. 22. Vers. 7. sad mournfully See Psal. 35. 14. Vers. 8. my flancks or loines parching or burning rosting so elsewhere he complaineth of the burning of his bones Psal. 102. 4. and so the Chaldee Paraphrast here taketh this word which may also
Tim. 4. 17. and all wicked rulers over the poore people Prov. 28. 15. inflamers boutefeus meaning fiery fierce and raging persons that flamed wirh wrath and envie and inflamed others Of such David did complaine to Saul 1 Sam. 24. 10. speares Hebr. the speare as chariot for chariots Psal. â—8 18. So Agur speaketh of a generation whose teeth are swords and their jawes knives to eat up the afflicted out of the earth Prov. 30. 14. See also Psalm 55. 22. and 59. 8. Vers. 6. over the heavens the Chaldee expoundeth it over the Angels of heaven so in vers 12. Vers. 9. Raise up or Stirre up to wit thy selfe or Awake A word of exciting Iudg. 5. 12. Compare this with Psal. 108. 2 3 c. my glory my tongue or soule See Psal. 16. 9. and 30. 13. at the day dawning I will rouse up my selfe with my instruments Or I will raise up the day dawning that is I will prevent the early morning and be up before it and so stirre it up A figurative speech Vers. 11. That thy mercy or For thy mercie is great c. Compare Psal. 36. 6. PSAL. LVIII David reproveth wicked Iudges 4 describeth the nature of the wicked 7 devoteth them to Gods judgements 11. Whereat the just shall rejoyce To the Master of the Musicke Corrupt not Michtam of David INdeed O assembly speake yee justice judge ye righteousnesses O sonnes of Adam Yea in heart ye worke injurious evils in the land ye weigh the violent wrong of your hands The wicked are estranged from the wombe they erre from the belly speaking a lye Hot poison they have like as the hot poison of a Serpent as of the deafe Aspe that stoppeth his eare Which will not heare the voice of charmers of him that inchanteth inchantments of him that is made wise O God breake their teeth in their mouth burst out the Lions tushes O Iehovah Let them be refused as waters that passe away bend he his arrowes be they as cut off As a snaile that melteth let him goe away as the untimely birth of a woman as they that have not seene the Sunne Ere that they shall perceive your thornes of the Bramble even alive even in wrath he will tempestuously whirle it away The just shall rejoyce when he seeth the vengeance he shall wash his feet in the bloud of the wicked And earthly man shall say Surely there is fruit for the just surely there is a God that judge in the earth Annotations COrrupt not Bring not to perdiâ—ion c. See Psal. 57. 1. and 16. 1. Vers. 2. O assembly O band Company or congregation The Hebrew Aelem which hath the signification of binding as a sheafe or bundle seemeth here to be a company that are combined and confederate Or it may be taken for the binding of the tongue that is dumbnesse as before in Psal. 56. 1. and be read thus Of a truth doe yee speake dumb justice or mutenesse of justice As blaming them for speaking and boasting of justice when indeed justice was dumb and opened not her mouth but they gave most unjust sentence righteousnesses or equities that is righteous plaine and equall things Iudges are called Gods Psal. 82. 6. and therfore should imitate God who saith I doe speake justice and declare righteousnesses Isa. 45. 19. Vers. 3. yee weigh or ye balasse of the Hebrew Palas ye peise A similitude taken from the weighing of things which should be in even peise and proportion Prov. 16. 11. so justice should weigh all words and works in equitie and reward them accordingly but these weighed out wrong for right Vers. 4. from the womb that is even from their mothers womb the wicked are estranged doe alienate themselves from God justice and vertue This noteth mans naturall corruption So in Esa. 48. 8. Vers. 5. Hot poison they have or Hot wrath is to them The Hebrew Chamath signifieth both poison and rage or fury each of them being hot The Greeke here turneth it rage the similitude of a serpent rather giveth it to be poison as Psal. 140. 3. Rom. 3. 13. Deut. 32. 24. Though both are fitly applied to the wicked who like serpents in fury spit out their venome and malice like as or according to the likenesse It maketh an exact comparison as no whit inferiour to the serpent which was the instrument to poison mankinde Gen. 3. serpent or snake called in Hebrew Nachash of expertnesse for it was more subtile than any beast of the field Gen. 3. 1. deafe aspe or cockatrice or the serpent Python called in Hebrew Pethen which name noteth by the contrary the unperswadednesse which this Psalme sheweth to be naturally in that beast And so the wicked have the title of Apeitheis Unperswaded or Disobedient Tit. 1. 16. Ephes. 2. 2. stoppeth Hebr. will stop that is usually stoppeth his eare with his taile as humane writers report whiles the other hee layeth on the ground or is naturally deafe of it Vers. 6. the voice of charmers which with words use to charme serpents that they can neither bite nor sting as may be gathered both by this place and by Eccles. 10. 11. Ier. 8. 17. And these Charmers have their name in Hebrew of whispering or soft sweet and eloquent speaking Psal. 41. 8 Isa. 3. 3. of him that inchanteth or that conjureth conjoyneth associateth Inchanters have this title here and in Deut. 18. 11. either because by sorcerie they associate serpents making them tame familiar that they hurt not or because such persons use to bind and tie bands or things about the body to heale or hurt by sorcery or because by their conjuring art they have society and fellowship with Devils And that these evill arts are not here approved the Law sheweth Deut. 18. Onely similitudes are taken from them as elsewhere from the theefe Rev. 16. 15. the unrighteous Iudge Luk. 18. 1 2 6 7. the unjust Steward Luke 16 c. of him that is made wise of the wised that is the learned expert the cunning mage Vers. 8. refused as waters that is as the Greeke explaineth set at nought nothing esteemed as waters that passe away and are not regarded bend he his arrowes or his arrow for the Hebrew hath a double reading that is every of his arrowes And this may be meant of the wicked man whose arrowes bent at the just shall be broken or of God who shooteth at the wicked and cutteth them off be they as cut off or let them be as if they were cut off or even as strawes meaning it of the wickeds arrowes or if of their owne persons let them be even cut off as the Greeke saith untill they be weakened Vers. 9. snaile that melteth or snaile of melting that is a consuming snaile which creeping out of the shell casteth her moistures and so wasteth to death Also with salt a snaile melteth into water let him go away or walk meaning let him die So where one Prophet saith to go with thy
spoile Compare Luke 3. 14. powerfull wealth riches see Psal. 49. 7. set not the heart that is doe not affect it or carefully regard it but use this world as though you used it not 1 Cor. 7. 31. So to set the heart is to regard or care for a thing 1 Sam. 4. 20. and 9. 20. 2 Sam. 18. 3. Exod. 7. 23. Prov. 22. 17. Vers. 12. Once Hebrew One meaning one time as Exod. 30. 10. and as is expressed Ios. 6. 3. So twise or two times Though it may also be interpreted one thing two things as achath is one thing Psal. 27. 4. The Greeke here saith Once spake God these two things have I heard Vers. 13. to man that is to every one as this phrase is opened Matth. 16. 27. Rom. 2. 6. Rev. 22. 12. to his worke whether it be good or evill See the like in Prov. 24. 12. ler. 32. 19. Iob 34. 11. Ezek. 7. 27. 2 Cor. 5. 10. Ephes. 6. 8. Coloss. 3. 25. 1 â—er 1. 17. PSAL. LXIII David under persecution sheweth his thirst for God and comforts that he had found in him 10 His confidence of his enemies destruction and his owne safety A Psalme of David when he was in the wildernesse of Iudah O God thou art my God early will I seck thee my soule thirsteth for thee my flesh longeth ardently for thee in a land of drought weaâ—y without waters So as I did view thee in the sanctuary for to see thy strength and thy glory Because thy mercy is better than life my lips shall celebrate thee So will I blesse thee in my life in thy name will I lift up my palmes My soule shall be satisfied as with fat and â—atnesse and my mouth shall praise with lips of shouting joy When I remember thee on my beds meditate on thee in the night-watches That thou hast beene a helpfulnesse to mee and in the shadow of thy wings I shouted My soule cleaveth after thee thy right hand upholdeth me But they that seeke my soule for tumultuous ruine shall go into the lower parts of the earth They shall make him run out by the hands of the sword they shall be the portion of Foxes But the King shall rejoyce in God every one that sweareth by him shall glory but stopped shall bee the mouth of them that speake a lye Annotations WIldernesse of â—â—dah the forest of Hareth 1 Sam. 22. 5. or the wildernesse of Ziph 1 Sam. 23. 14. both which were in the tribe of Iudah Vers. 2. early this noteth care and diligence Iob 8. 5. Hos. 5. 15. Psal. 78. 34. Prov. 1. 28. Luk. 21. 38. longeth ardently this word which is here only found seemeth to denote an earnest or hot appetite for meat as the former thirst is for drinke land of drought that is dry land for so the wilds or desarts were usually waterlesse Psal. 107. 33 35. Exod. 17. 1. Num. 20. 1 2. Ie◠〈◊〉 6. weary and consequently thirsty which is caused by wearinesse So Psal. 143. 6. Or wearisome to travell as the Greeke translateth it wailesse which none can goe in Vers. 3. the sanctuary or the sanctitie the holy place so called for the more reverence and because holinesse became that house Psal. 93. 5. for to see this may be meant of his present desire to behold it as in time past or as a continued speech of his passed comfort when I did behold thy strength thy strength and thy glory both these were seene in the Arke of the testimonie whence Gods oracles were uttered Exod. 25. 22. Num. 7. 89. called therefore the arke of Gods strength Ps. 132. 8. also his glory 1 Sam. 4. 21 22. See also Ps. 78. 61. and 105. 4. Vers. 4. celebrate land 〈◊〉 glorifie thee The Chaldee paraphraseth on this verse thus because thy mercy which thou wilt doe to the just in the world to come is better than the life which thou hast given to the wicked in this world therefore my lips shall land thee Vers. 5. So will I blesse thee to wit when thâ—â— restorest me againe 〈◊〉 sanctuary therefore 〈…〉 so it may be taken for◠〈◊〉 Sâ—â—â—â— me blesse thee in my life that i◠〈◊〉 I live 〈…〉 i as the Chaldee saith in my life in this world So Psal. 49. 19. and 104. 33. and 146. 2. lift up my hands that is pray which was with this gesture of holding up the palmes of the hands towards heaven as looking to receive a blessing So Iob 11. 13. Lam. 2. 19. and 3. 41. Psal. 141. 2. It is called also the lifting up of the hands Psal. â—8 2. and spreading out of the palmes Psal. 44. 21. and 88. 10. Vers. 6. fat or sâ—wâ—t and fatnesse Both words in the originall signifie fatnesse and hereby is meant satiety of pleasures so Ier. 31. 14. Psal. 36. 9. The Chaldee expoundeth it satisfied with thy law Vers. 7. when I remember or if I remember 〈◊〉 so oft as The Hebrew 〈◊〉 if is here used for when as also 1 Sam. 15. 17. So in Greeke e 〈…〉 of Matth. 6. 22. i◠〈…〉 an when Luke 11. 34. watches or oustâ—dies observations which were in the night as is expressed Psal. 90. 4. See the notes there Vers. 8. helpfulnesse that is a full helpe as Psal. 44. 27. of thy 〈…〉 gs which the Chaldee translateth of thy divine majestie So Psal. 57. 2. Vers. 9. eleaveth after thee this noteth love constancy and humility and union in the spirit for as man and wife cleaving together are one flesh Gen. 2. 24. so he that cleaveth to the Lord is one spirit 1 Cor. 6. 17. And this union commeth of the Lord who saith by the Prophet aâ— the girdle cleaveth to the loynes of 〈◊〉 man so have I tied to mee the whole house of Israel that they might be my people Ier. 13. 11. Vers. 10. for tumultuous ruine that is to bring my soule unto destruction or ruine See this word Psalme 35. 8. Vers. 11. They shall make him run out or They the enemies shall powre out him meaning some principall as Saul or every of his sees or Hee every one that seeks my soule shall be made run out that is his bloud shall be shed as waters Psal. 79. 3. A like phrase is used Ier. 18. 21. Ezek. 35. 5. The Greeke translateth They shall be delivered unto the hands of the sword hands that is the edge or force of the sword as Iob 5. 20. Ier. 18. 21. portion of foxes that is left unburied for foxes and other wild beasts to prey upon devoure So Sauls bloud flowed 〈◊〉 by the sword and his company slain on mo 〈…〉 G 〈…〉 lay for a prey to the beasts 1 Sam. 31. So Christs enemies slaine with the sword are eaten of ravenous fowles Rev. 19. 21. Vers. 12. But the King that is I who am King by Godâ— anointing 〈◊〉 Sam. 16. 12 13. and Christ the sonne of David 8. sweareth by him that is by God the Chaldee saith by his word
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
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
and tell their sonnes And they might put their constant hope in God and not forget the acts of God and might keepe his commandements And not be as their fathers a generation perverse and rebellious a generation that prepared not aright their heart and whose spirit was not faithfull with God The sonnes of Aephrajim armed shooting with bow turned backe in the day of battell They kept not the covenant of God and in his Law they refused to walke And forgate his actions and his marvellous workes which he had shewed them Before their fathers he had done a miracle in the land of Aegypt the field of Tsoan He cleft the sea and made them passe thorow and made the waters to stand as an heape And led them with a cloud by day and all the night with a light of fire He clave the Rocks in the wildernesse and gave drinke as out of the great deepes And brought forth streames out of the rock made waters descend like rivers And they added yet to sin against him to provoke bitterly the most high in the dry desart And tempted God in their hart asking meat for their soule And they spake against God they said Can God furnish a table in the wildernesse Loe hee smote the Rocke and waters gushed out and streames over-flowed can he also give bread or can he prepare flesh for his people Therefore Iehovah heard and was exceeding angry and fire was kindled against Iakob and also anger came up against Israel Because they beleeved not in God and trusted not in his salvation Though he had commanded the skies from above and opened the doores of heavens And rained upon them Manna to eat and the wheat of heavens hee gave to them Man did eat the bread of the mighties hee sent them meat to satietie Hee made an East wind to passe forth in the heavens and brought on a South wind by his strength And rained flesh upon them as dust and fethered fowle as the sand of the seas And made it fall in the midst of his campe round about his dwelling places And they did eat and were filled vehemently and their desire he brought unto them They were not estranged from their desire their meat was yet in their mouth When the anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel For all this they sinned yet and beleeved not for his marvellous workes And hee consumed their daies in vanitie and their yeares in hastie terrour When he slew them then they sought him and returned and sought God early And remembred that God was their Rocke and the most high God their redeemer But they flatteringly allured him with their mouth and with their tongue they lyed to him For their heart was not firmely prepared with him neither were they faithfull in his covenant And he being compassionate mercifully covered iniquitie and corrupted not but multiplied to turne away his anger and did not stirre up all his wrathfull heat For he remembred that they were flesh a wind that goeth and shall not returne How oft did they bitterly provoke him in the wildernesse grieve him in the desart For they returned and tempted God and limited the holy one of Israel They remembred not his hand nor the day in which hee had redeemed them from the distresser When hee put his signes in Aegypt and his wonders in the field of Tsoan And turned their rivers into bloud and their streames that they could not drinke He sent among them a mixed swarme which did eat them and the frog which corrupted them And he gave their fruit to the caterpiller and their labour to the locust Hee killed their vine with haile and their wild fig-trees with the blasting hailestone And he shut up their cattell to the haile and their flocks of cattell to the lightnings Hee sent among them the burning of his anger exceeding wrath and indignation and distresse by the sending of the messengers of evills Hee weighed out a path to his anger he withheld not their soule from death and their wilde beast hee shut up to the pestilence And smote all the first-borne in Aegypt the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe and led them on as a flocke in the wildernesse And led them in confident safety and they dreaded not and the sea covered their enemies And he brought them to the border of his holinesse this mountaine which his right hand purchased And he cast out the heathens from their faces and made them fall in the line of possession made the tribes of Israel to dwell in their tents And they tempted bitterly provoked the most high God and kept not his testimonies But turned backe and unfaithfully transgressed like their fathers they were turned like a warping bow And provoked him to anger by their high places and by their graven idols they stirred him to jealousie God heard was exceeding wroth vehemently abhorred Israel And hee forsooke the dwelling place of Shilo the tent he had placed for a dwelling among earthly men And gave his strength into captivity his beauteous glory into the hand of the distresser And shut up his people to the sword was exceeding wroth with his inheritance The fire did eat their choice yong men their virgins were not praised Their Priests fell by the sword and their widowes wept not And the Lord awaked as one out of sleepe as a mighty one shouting after wine And smote his distressers behinde he gave them eternal reproach And he refused the tent of Ioseph chose not the tribe of Aephrajim But he chose the tribe of Iudah the mount Sion which he loved And builded his sanctuary like high places like the earth which hee founded for ever And he chose David his servant and tooke him from the folds of sheepe From after the ewes with young brought he him to feed Iakob his people and Israel his possession And he fed them according to the perfection of his heart and by the discretions of his hands led he them Annotations MY Law or doctrine for of it the Law hath the name in Hebrew see Psal. 19. 8. Christ speaketh in this Psalme to his people as the next verse sheweth So Isa. â—1 4. Vers. 2. in a parable that is in or with parables as the holy Ghost expoundeth it Mat. 13. 34 35. All these things spake Jesus to the multitude in parables c. that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables c. Here the narration and applying of ancient histories are called Parables because all these things came unto our fathers as types and were written to admonish us 1 Cor. 10. 11. What a Parable meaneth see Psal. 49. 5. will utter or well out as from a spring or fountaine hid things so the holy Ghost expoundeth it in Greeke Mat.
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
22. Which sense also is not amisse here shall cover or prayer-wise let it cover them and him as Psal. 2. 3. that is every of them Vers. 11. They shall bring or make move as Psal. 55. 4. upon themselves or coales shall be moved that is throwne upon them The Hebrew hath a double reading yeelding both these senses their judgements to be from God but procured by themselves he that is God shall fell them or indefinitely they shall be felled or cast deepe pits or sudden sorrowes the Greeke saith calamities the Chaldee the fire of Gehenna Vers. 12. An ill tongued man Heb. a man of tongue that is a pratler or evill speaker that hath tongue at will to use and abuse at his lust and to smite therewith as Ier. 18. 18. So a man of lips Iob 11. 2. is one talkative a man of words Exo. 4. 10. is one eloquent a man of arme Iob 22. 8. is one mighty and sundry the like to a sudden overthrow or his utter ruine and miserie Hebrew to or with thrustings downe The Chaldee paraphraseth The Angell of death shall hunt him and thrust him downe into hell Vers. 14. sit before thy face or dwell with thy face that is in thy presence see Psal. 16. 11. and 61. 8. PSAL. CXLI David prayeth that his suit may be acceptable his conscience sincere and his life safe from snares A Psalme of David IEhovah I call upon thee make haste unto me give eare to my voice when I call unto thee Let my prayer be firmely directed as incense before thee the lifting up of my hands as the evening oblation Set thou Iehovah a watch before my mouth keepe the doore of my lips Incline not my heart to an evill thing to pretend pretences in wickednesse with men that worke painfull iniquity and let me not eat their dainties Let the just man smite mee it shall be a kindnesse and let him reprove mee the head-oile let it not breake mine head for yet my prayer also shall be in their evils Their Iudges are throwne down by the Rock sides and they shall heare my sayings for they are pleasant As when one cutteth and cleaveth on the earth our bones are scattered at the mouth of hell But mine eyes are unto thee Iehovih Lord in thee I hope for safetie powre not out my soule Keepe mee from hands of the snare which they have laid for me and the grinnes of them that worke painfull iniquity Let the wicked fall into his net whiles I together passe over Annotations BE firmely directed or prepared and so acceptable as incense or perfume which was a confection of sweet spices made after the art of the Apothecary pure and holy and was by the Priests burned upon the golden altar every morning before the Lord Exod. 30. 34 35 36. 7. 8. a figure of the praiers of the Saints acceptable to God through Christs mediation as this place sheweth compared with Rev. 8. 3. my hands or palmes lifted up in praier see Psal. 63. 5. evening oblation the Manchah properly was the meat-offering which was fine flower mingled with oile offered together with the Lambe every evening before the Lord continually as Exod. 29. 39 40 41 42. Num. 28. 2 3 8. Here it is taken for the whole oblation at the time of the offering whereof the godly used to pray Exod. 9. 5. Dan. 9. 21. it was at the ninth houre of the day about three of the clocke in the afternoone called the houre of praier Acts 3. 1. Vers. 3. a watch or a ward custody to keep me from speaking amisse keepe observe thou or an observation before the doore the doore or gate of my lips by which my words passe out as at a doore so the doores of the wombe Iob 3. 10. The originall dal is contracted for deleth a doore though this be rare yet the Hebrew text sometime doth the like as Chaji 2 Sam. 23. 20. for Chajil 1 Chron. 11. 22. Vers. 4. Incline not to wit by Satan or mine owne corruption for God properly tempteth no man to evill but the devill and mans owne concupiscence Iam. 1. 13 14. 1 Cor. 7. 5. and by Satan God moveth mens minds as appeareth 1 Chro. 21. 1. with 2 Sam. 24. 1. So Matt. 6. 13. evill thing or word see Psal. 7. 1. to pretend pretences or excuses thus the Greeke turneth it the Hebrew also signifieth occasions pretended as Deut. 22. 14 17. Or we may reade it to practise practises in wickednesse with men that worke or with men workers that is such as stoutly boldly and manfully worke iniquity their dainties the Chaldee expoundeth it of their songs at bankers Vers. 5. smite or beat me the word properly signifieth beating with an hammer Psal. 74. 6. Iudg. 5. 26. applied to sharperebukes So Prov. 23. 35. Compare also Prov. 9. 8. and 25. 12. and 28. 23. Zach. 13. 6. it shall be a kindnesse a mercy or with kindnesse that is let him smite mee kindly and reprove me the head-oile that is the chiefe or precious oile as head spices are chiefe and principall Exod. 30. 23. or oile of the head which is to anoint the head with Or by head understand the chiefest of his adversaries as before Ps. 140. 10. for this seemeth to be an opposition to the former thus let the just smite mee but let not the precious oile or the oile of the head of the wicked break mine head and this the Greeke favoureth saying but let not the oile of the sinner supple mine head by oile meaning flattering words as Psal. 55. 22. Otherwise we may referre it to the former just mans reproofe it shall be a precious oile let him not make it faile my head The Chaldee otherwise expoundeth it and let the Priest reprove me anointing mee with the anointing oile of the Sanctuary but let him not take the crowne of the kingdome from mine head let it not breake my head not distract or dazell my wits not overcome me the Hebrew word signifieth breaking and bringing to nought Ps. 33. 10. and is applied to the breaking of the heart by discouragement Num. 32. 7. and here to the breaking of the head or bringing to nought of counsels purposes c. by flattery Or if it be understood of the just we may reade it let him not make it faile mine head that is let the oile of his reproofe not be wanting upon mine head in their evils or against their evils which may be applied to the evil deeds of the wicked or calamities of the just and here understand is or shall be in their evils or as the Chaldee explaineth it is ordered against their evill Vers. 6. Their Iudges the Princes of mine adversaries are throwne downe or throw downe themselves that is secretly pursue and beset me in the rockes and mountaines whither I am forced to flee 1 Sam. 24. 3. and 23. 26. The word may also beare their throwing down to destruction as 1 Chro. 25. 12. by the
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the cōtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.