R of it is taken away The Greeke version favoureth this for it translateth yet they kindled fire upon Moab Vers. 31. the land of the Amorite in Greeke all the cities of the Amorites This countrey which before had been the Moabites was conquered by the Amorites and so became their land and was taken from them by Israel and inhabited as is after shewed in Numb 32. 33 34 c. Vers. 32. Iazer a citie also that had beene sometime the Moabites Ier. 48. 32. but â—ow the Amorites the land about it was goodly pasture ground and was after given to the tribe of Gaâ— Numb 32. 1 3 34 35. daughters that is the townes or villages as the Greeke and Chaldee explaine it see vers 25. Vers. 33. the way of Bashan that is as the Greeke translateth the way which leadeth unto Basan This Basan which the Chaldee calleth Matnan was a goodly soile the pastures nourished strong and fat cattell whereto the Scripture hath often reference as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og another King of the Amorites a Giant of great statute See Deut. 3. where this historie is repeated and inlarged Vers. 35. they possessed or they inherited his â—and These countries God gave unto Israel as the first-fruits of their inheritance after their wearisome travels and troubles in the wildernesse by which they were to be encouraged against the residue of their enemies beyond the river as Moses afterward saith Thine eyes have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest ye shall not feare them for Iehovah your God he will fight for you And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorites and to the land of them whom he destroyed Deut. 3. 21 22. and 31. 4. For which also they were to be thankfull unto God and sing his praises as David after teacheth them saying Confesse ye to Iehovah for he is good for his mercy endureth for ever To him which smote great kings for his mercy endureth for ever And slew famous kings for his mercy endureth for ever Sihon king of the Amorites for his mercie endureth for ever And Og the king of Bashan for his mercie endureth for ever And gave their land for an heritage for his mercie endureth for ever Even an heritage unto Israel his servant for his mercie endureth for ever Psal. 136. 1. 17. 22. CHAP. XXII 〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel 8 Balaam consulting with the Lord is forbidden to goe 15 Balak sendeth the second time and Balaam asking againe of the Lord is permitted to goe 22 An Angell would have slaine him If if his asse had not turned aside which dumbe 〈◊〉 speaking with mans voice forbade the Prophets foolishnesse 31 Balaams eyes being opened seeth the Angell confesseth his sinne and offereth to turne 〈◊〉 but is willed to goe forward 36 Balak goeth 〈◊〉 〈◊〉 Balaam and entertaineth him royally ANd the sonnes of Israel set forward and encamped in the plaines of Moab on this side Iordan by Iericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Balak the sonne of Zippor saw all that Israel had done to the Amorites And Moab was sore afraid of the people because they were many and Moab was irked because of the sonnes of Israel And Moab said unto the Elders of Midian Now will this company lick up all that are round about us as the oxe licketh up the greene grasse of the field And Balak the sonne of Zippor was King of Moab at that time And hee sent messengers unto Balaam the sonne of Beor to Pethor which is by the river of the land of the sonnes of his people to call him saying Behold a people is come out from Egypt behold they cover the eye of the land and they abide over against me Now therefore come I pray thee curse me this people for they are mightier than I peradventure I shall be able to smite them and shall drive them out of the land for I know that he whom thou blessest is blessed and he whom thou cursest is cursed And the Elders of Moab and the Elders of Midian went and divinations in their hand and they came unto Balaam and spake unto him the words of Balak And he said unto them Lodge here 〈◊〉 â—ight and I will bring you word againe as Iehovah shall speake unto me and the Princes of Moab abode with Balaam And God came unto Balaam and said What men are these with thee And Balaam said unto God Balak the sonne of Zippor King of Moab hath sent unto me Behold a people is come out from Egypt and covereth the eie of the land now come curse me them peradventure I shall be able to fight against them and shall drive them out And God said unto Balaam Thou shalt not goe with them thou shalt not curse the people for they are blessed And Balaam â—ose up in the morning and said unto the Princes of Balak Goe you unto your land for Iehovah refuseth to give me leave to go with you And the Princes of Moab rose up and came unto Balak and said Balaam refuseth to come with us And Balak yet againe sent Princes moe and more honorable than they And they came to Balaam and said to him Thus saith Balak the sonne of Zippor Be not thou letted I pray thee from comming unto me For honouring I will honour thee very greatly and whatsoever thou shalt say unto me I will doe come therfore I pray thee curse me this people And Balaam answered and said unto the servants of Balak If Balak would give me his house full of silver and gold I cannot goe beyond the mouth of Iehovah my God to doe lesse or more And now I pray you tarry you also here this night that I may know what Iehovah will speake unto me more And God came unto Balaam by night and said unto him If the men be come to call thee rise up goe with them but yet the word which I shall speake unto thee that shalt thou doe And Balaam rose up in the morning and sadled his Asse and went with the Princes of Moab And Gods anger was kindled because hee went and the Angell of Iehovah see himselfe in the way for an adversarie against him and hee was riding upon his Asse and two of his young men were with him And the Asse saw the Angell of Iehovah standing in the way his sword drawne in his hand and the Asse turned aside out of the way and went into the field and Balaam smote the Asse to turne her into the way And the Angell of Iehovah stood in a path of the vineyards a wall being on this side and a wall on that side And the Asse saw the Angell of Iehovah and shee thrust her selfe unto the wall and thrust Balaams foot against the wall and he smote her againe
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
creatures and mercy in respect of their misery I heale so in Iob 5. 18. Hee maketh sore and bindeth up he woundeth and his hands doe heale And in Hos. 6. 1. He hath torne and hee will heale us he hath smitten and hee will bind us up Ionathan in his paraphrase saith I have smitten the people of the house of Israel and I will heale them in the latter daies that delivereth or can deliver so in Esay 43. 13. even before the day was I am hee and there is none that delivereth out of mine hand I will worke and who shall let it It teacheth us the omnipotency which God onely hath Vers. 40. For I lift or when I lift up my hand which is a signe of swearing as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here explaineth it I will lift up my hand unto heaven and sweare by my right hand and say c. Though the lifting up or stretching forth of the hand is also for a signe to make the hearers attentive Esay 49. 22. Act. 26. 1. I live understand as I live these are the words of an oath as in Ier. 4. 2. thou shalt sweare Iehovah liveth And because God can sweare by no greater he sweareth by himselfe Heb. 6. 13. So the Angell lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 5 6. And as an oath is for confirmation and to shew the immutability of his counsell Heb. 6. 16 17. so here God confirmeth the former threatnings and promises by an oath which Ionathan in his Thargum explaineth thus As I live so will I not breake mine oath for ever Vers. 41. my glittering sword Hebr. the lightning of my sword that is the bright glittering blade of my sword which the Greeke translateth If I whet my sword like lightning So in Gen. 3. 24. the flame of a sword that is a bright flaming sword and in Hab. 3. 11. at the shining of the lightning of thy speare that is of thy glittering speare This similitude sheweth Gods judgments to be swift violent powerfull terrible as in Zach. 9. 14. his arrow shall goe forth as the lightning So in Ezek. 21. 10. his sword is fourbished that it may glitter on judgment that is on weapons of judgment the arrowes after mentioned v. 42. or take hold of it the sword in judgment Here judgment seemeth to be meant of rigour and severity opposed unto mercy Iam. 2. 13. Esay 34. 5. Vers. 42. drunke with bloud this signifieth a great slaughter of the enemies and a full satisfying of Gods justice upon them Like this is the dipping or embruing of the foot in the bloud of the enemies Psal. 68. 23. shall devoure or shall eat flesh which the Chaldee expoundeth shall kill among the peoples So the Lords sword is said to devoure in Ier. 12. 12. with the bloud or from the bloud the slaine or the wounded speaking singularly of one but meaning every one as the Greeke translateth wounded ones the captives Hebr. the captivity which word is often used for a multitude of captives or prisoners taken in war as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth of them that ar◠〈…〉 led and of captives from the beginning or from the head which word is sometime used for the first beginning Iudg. 7. 19. but commonly for the head chiefe and principall and so the Greeke here translateth it from the head whereby the heads captaines and chiefe of the enemies are meant on whom God would take vengeance Or from the beginning that is from the first time that the enemies have oppressed Gods people God will leave none of them unpunished revenges of the enemy that is revenges shall be executed upon the enemy for all their wrongs that ever they did to Israel since the beginning Vers. 43. Shout joyfully or sing in Greeke rejoyce nations or Gentiles with his people the Greeke addeth this word with which the Apostle alloweth in Rom. 15. 10. So he followeth not us Mar. 9. 38. is explained he followeth not with us Lu. 9. 49. The Chaldee expoundeth it Land yee peoples the judgment of his people It is an exhortatiō to the Gentiles to sing praises unto God for his mercie to thē to the Iewes as the Apostle saith That the Gentiles might glorifie God for mercie as it is written For this cause I will confesse thee among the Gentiles and sing unto thy name And againe he saith Rejoyce yee Gentiles with his people Rom. 15. 9 10. the bloud of his servants in Greeke of his sonnes So in Rev. 19. 1 2. much people in heaven say All 〈…〉 and glorifie God for judging the great Whore and avenging the bloud of his servants at her hand meaning the bloud that was shed as in Psal. 79. 10. make atonement and so be reconciled unto in Greeke will purge the land to wit from the sinne and uncleannesse thereof as the high Priest on Atonement day did make atonement for the holy place because of the uncleannesse of the sonnes of Israel and because of their transgressions in all their sins Lev. 16. 16. So it is a prophesie of grace in Christ who should make expiation for his Church and people for him God fore-ordained to be a propitiation through faith in his bloud Rom. 3. 25. for his people the Greeke translateth it the land of his people the Chaldee better for his land and for his people speaking according to the types of old where the Land of Canaan was the inheritance the people of Israel the heires that was called the Lords land Hos. 9. 3. and they the Lords people Vers. 44. Moses came the Greeke addeth unto the people and Ionathan in his Thargum addeth from the tabernacle the house of doctrine this song in Greeke this Law as in v. 46. So Asaph called his song a Law Psal. 78. 1. Hosheah in Greeke Iesus elsewhere called after the Hebrew Ioshua see Num. 13. 17. and Deut. 31. 14 19. Vers. 46. set your heart that is your hearts as harden not your heart Ps. 95. 8. is interpreted your hearts Heb. 3. 8. in Greeke attend with your heart It meaneth a diligent consideration application which elsewhere God explaineth thus Behold with thine eies and heare with thine eares and set thine heart upon all that I shall shew thee Ezek. 40. 4. and 44. 5. Vers. 47. a vaine word or a vaine thing that in doing thereof you should lose your labour but in keeping it there is great reward Psal. 19. 12. your life so Paul saith Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Rom. 10. 5 6. where he opposeth it to the righteousnesse of faith And by life is meant eternall life as our Saviour answered the Lawyer asking what hee should doe to inherit eternall life c. Doe this and thou shalt live Luk. 10. 25 28. Vers.
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
c. and thus it might be Davids infirmity or indeed every man in respect of God is alier and unable to helpe in time of need Numb 23. 19. Rom. 3. 4. Psal. 33. 17. Vers. 12. for all so the Greeke supplieth the word for and by rewards he meaneth benefits as vers 7. Compare 1 Thes. 3. 9. 2 Chron. 32. 25. Vers. 13. the cup of salvations or of healths that is of thanksgiving for Gods saving health and deliverance of me For mercies received the Israelites used to offer peace or thanke offerings whereof they did eat and rejoyce before the Lord and at their bankers tooke up the cup of wine in their hands and blessed God called thereupon the cup of blessing 1 Cor. 10. 16. So our Lord at the feast of the Passeover tooke the cup and gave thankes Luk. 22. 17. call on that is pray and praise God or call in that is proclaime and preach Gods mercies so vers 17. Vers. 15. Precious c. that is God will not easily suffer his Saints to be slaine see Psal. 72. 14. So the soule is said to be precious when the life is spared 1 Sam. 26. 31. 2 King 1. 13. Vers. 16. handmaid borne thy servant in thy house see Psal. 86. 16. bands that is hast set me at liberty as Iob 39. 8. from afflictions Esa. 28. 22. a similitude taken from captives Esa. 52. 2. Vers. 17. confession that is a thanke-offering see Psal. 50. 14. PSAL. CXVII The Gentiles are exhorted to praise God for his mercy and truth PRaise Iehovah all ye Gentiles laud him all ye peoples For his mercy is mighty towards us and the faithfulnesse of Iehovah endureth for ever Halelu-jah Annotations GEntiles or nations all which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII An exhortation to praise God for his mercy 5 The Psalmist by his experience sheweth how good it is to trust in God 19 Vnder the type of the Psalmist the comming of Christ in his kingdome is expressed COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let Israel now say that his mercie endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them that feare Iehovah now say that his mercy endureth for ever Out of straight affliction I called on Iah Iah answered me with a large roomth Iehovah is for me I will not feare what man can doe unto me Iehovah is for me with them that helpe mee and I shall see on them that hate me It is better to hope for safety in Iehovah than to trust in man It is better to hope for safety in Iehovah than to trust in bounteous Princes All nations compassed me but in the name of Iehovah I cut them off They compassed me yea they compassed mee but in the name of Iehovah I cut them off They compassed mee as Bees they were quenched as a fire of thornes but in the name of Iehovah I cut thē off Thrusting thou thrustedst me to fall and Iehovah holpe me Iah is my strength and song and he hath beene to me for a salvation A voice of shouting of salvation is in the tents of the just the right hand of Iehovah doth valiantnesse The right hand of Jehovah is exalted the right hand of Iehovah doth valiantnesse I shall not die but live and shall tell the works of Iah Iah chastising chastised me and gave me not to the death Open ye unto me the gates of justice that I may enter into them may confesse Iah This gate of Iehovah into which the just shall enter I will confesse thee because thou hast answered me and hast been to me for a salvation The stone which the builders refused is become for head of the corner This was of Iehovah it is marvellous in our eies This is the day Iehovah made let us be glad and rejoyce in it Oh Iehovah save now oh Iehovah prosper now Blessed be hee that commeth in the name of Iehovah wee blesse you out of the house of Iehovah God is Iehovah and hath given light unto us binde ye the feast offerings with cords unto the hornes of the Altar Thou art my God and I will confesse thee my God I will exalt thee Confesse yee to Iehovah for he is good for his mercy endureth for ever Annotations FOr he or that he is good so vers 29. Vers. 4. that feare strangers of all nations as before he mentioned the Church and Ministers see Psal. 115. 9. Vers. 5. with a large roomth that is by bringing me into it as is expressed Ps. 18. 20. and 4. 2. Vers. 6. for me to wit an helper as the Greeke explaineth which the Apostle followeth Heb. 13. 6. So the Chaldee saith the word of the Lord is for mine helpe so in vers 7. See also Ps. 56. 5 12. Vers. 7. with them that helpe mee in stead of all helpers see a like phrase Psal. 54. 6. The Greeke saith mine helper see on them to wit their reward or vengeance as the Chaldee explaineth See Psal. 54. 9. and 91. 8. Vers. 10. but in c. or in the name of Iehovah I trust that I shall cut them off The Greek agreeth with the former the Chaldee with this latter and so in the verses following Vers. 12. were quenched or on the contrary were kindled as both the Greeke and Chaldee doe translate it Sundry words signifie contraries as barac to blesse and to curse 1 King 21. 13. The fire of thornes is both soone kindled and soone quenched so Christs enemies for or but in the name c. Vers. 13. Thrusting c. that is Thou diddest sorely thrust speaking to the enemie the Chaldee explaineth it my sinne thrust mee to fall Thrusting thrust is an Hebraisme often used as after vers 18. So Cutting shall be cut off Numb 15. 30. that is shall die without mercy Heb. 10. 28. Vers. 14. song or melodie that is whom I sing laud unto This is taken from Exod. 15. 2. so Isa. 12. 3. for a salvation or a salvation that is hath saved or rescued me against mine enemies as 2 Sam. 10. 11. where the like phrase is used so after vers 21. the word for may be omitted as sometime in the Hebrew it selfe 2 Chron. 18. 21. compared with 1 King 22. 22. Vers. 15. salvation that is victorie as Psal. 98. 1. or thankes for salvation as Psal. 116. 13. See Rev. 19. 1. tents that is dwelling places but spoken of as in warres or for short continuance as Heb. 11. 9. So tents of the Saints Rev. 20 9. See also 2 Chron. 31. 2. Vers. 18. gave or delivered so Ezek. 31. 14. Vers. 19. gates of justice that is of Gods Sanctuary the gates whereof were to be opened by the Priests and Levites for men to come and serve the Lord 1 Sam. 3. 15. called gates of
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