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
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
before is noted doe understand not onely of the streets but not out of the roome nor society where it is to bee eaten a bone to foreshew that not a bone of Christ our Passeover should be broken as was fulfilled Ioh. 19. 33. 36. which signified his victory and deliverance out of affliction and death from which he rose the third day as Psal. 34. 20. 21. the Lord keepeth all his bones not one of them is broken And in hope of resurrection Ioseph gave charge of his bones and they were caried into Canaan Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt with the flesh that remained v. 10. as is testified by the Hebrew Doctors who also say that though it were a little kid whose bones were tender yet might they not eate them for that were the breaking of the bones Maimony in Korban Pesach ch 10. S. 2. 9. Vers. 47. doe it that is prepare offer and eate the pasche as is ordained For neglect and not doing it men were to be cut off Numb 9. 13. Vers. 48. a strangers The Greeke translateth when any proselyte come unto you and so the Chaldee saith when a stranger shall become a proselyte or joyne himselfe with you So this differeth from that which was before in v. 22. and also in ver 45. and is meant of a third sort of strangers that were converts in Greeke called proselytes such as were joyned to the Iewes Church Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant and just strangers to distinguish them from strangers within the gates that did but dwell among them mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over that is keepe or celebrate it This phrase is used in Matt. 26. 18. Heb. 11. 28. and then so not onely himselfe but his male children must be circumcised ere hee might bee admitted to the Passeover for he was yet in his sinne whiles his children were through his default uncircumcised see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place that as the circumcision of himselfe if it be omitted debarreth him from doing the Passeover so doth the circumcision of his sons and of his servants c. and if hee kill it before hee doe circumcise them it is unlawfull Maimony in Korban Pesach chap. 5. S. 5. uncircumcised the Chaldee turneth it profane person So God saith No stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary Ezek. 44. 9. And the Hebrew Doctors say Whiles the power of uncleannesse and the superfluous foreskin is upon him hee is unfit to be united with the divine Maiesty c. R. Menachem on Exod. 12. Vers. 49. that sojourneth the Greeke here as in ver 48. translateth the proselyte that is come among you So the obedient heathens might by faith in Christ have part in all the holy things with Israel alwaies for in Christ all are one Galat. 3. 28. Act. 15. 9. And unto strangers is promised inheritance with the tribes of Israel in the holy land Ezek 47. 22. 23. The Iew Doctors of old have thus written concerning this Moses our master gave the inheritance of the Law and commandements to Israel onely as it is written Deut. 33. 4. the inheritance of the congregation of Iakob and unto any of the other nations that willingly joyned himselfe a proselyte as it is written Numb 15. 15. as yeeare so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the law and the commandements But they force all that come into the world to receive the commandements given to the sonnes of Noe whereof see on Gen. 9. 4. and who so receiveth not them is killed and be that receiveth them is called the stranger that sojourneth c. Maimony in Misneh treat of Kings ch 8. S. 10. Likewise in their commentary upon Exodus called Elle shemoth rabbah upon Exod. 12. they say This is that which is written in Esay 56. 3. And let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying The Lord hath utterly separated mee for Iob saith The stranger shal not lodge in the street Iob 31. 32. And why Because the holy blessed God exeludeth no creature but receiveth all For his gates are open every houre and whosoever would be received in he entreth and is received For this it was said by Iob the stranger shall not lodge in the street And againe he saith in the person of God I will open my doores to the traveller Iob. 31. 32. Rabbi Barachias said In whose person speaketh Iob this Doubtlesse because it shall be that the strangers shall be Priests ministring to the holyblessed God as it is written and the stranger shall be joyned them Esay 14. 1. and this joyning is not meant but of the Priests as it is written joyne mee unto one of the Priests offices 1 Sam. 2. 36. For it shall come to passe that proselytes shall eate of the Shew-bread c. CHAP. XIII 1 God commandeth to sanctifie all the Firstborne unto him 3 to remember the day of their going out of Egypt 5 to keepe the feast of Vnlevened bread in Canaan 8 to shew their sonnes the cause thereof 12 to set apart for the Lord the firstlings of beasts 16 Phylacteries for a signe of Gods former mercies 17 The way by which God led Israel in the wildernesse 19 The carying of Iosephs bones with them 20 Israel campeth in Etham 21 God guideth them by a pillar of a cloud and pillar of fire AND Iehovah spake unto Moses saying Sanctifie unto me every first-borne that which openeth every wombe among the sonnes of Israel of man and of beast it is mine And Moses said unto the people Remember this day in which ye came out from Egypt from the house of servants for by strength of hand Iehovah brought you out from hence no levened bread shall bee eaten This day you come out in the moneth of Abib And it shall be when Iehovah shall bring thee into the land of the Canaanite and the Chethite and the Amorite and the Evite and the Iebusite w ch he sware unto thy fathers to give thee a land flowing with milke and honey that thou shalt serve this service in this moneth Seven daies thou shalt eat unlevened cakes in the seventh day shall be a feast to Iehovah Vnlevened cakes shall bee eaten seven daies and no levened bread shall bee seene with thee and no old leven shall bee seene with thee in all thy border And thou shalt shew thy sonne in that day saying because of that which Iehovah did unto mee when I came out from Egypt And it shall bee to thee for a signe upon thy hand for a memoriall betweene thine eyes that Iehovahs Law may be in thy mouth for with a strong hand hath Iehovah brought
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
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
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
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
destruction of twenty foure thousand for the sinne of Baal pehor in Num. 25. the Lord causeth the people to be mustered Num. 26. and appointeth the land to bee given them for inheritance and repeateth againe the Law of sacrificing at the solemne feasts in Num. 28. and 29. that upon the example of wrath on the sinfull parents he might shew his remembrance of mercie in Christ unto the repentant beleeving children Verse 2. land of your habitations wherein you shall dwell not in the wildernesse but in the land of promise which figured the state of grace in Christ did God require the sacrifices of his people and promiseth to accept them So after by the Prophet Ezekiel he saith I will bring you into the wildernesse of the peoples and there will I plead with you face to face Like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord GOD. And I will cause you to passe under the rod c. and I will purge out from among you the rebels and them that transgresse against me c. For in the mountaine of mine bolinesse in the mountaine of the height of Israel saith the Lord GOD there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things with a savour of rest will I accept you c. Ezek. 20. 35 36 37 38 40 41. Verse 3. a Fire-offering in Chaldee an oblation before the LORD Burnt-offering the Law whereof was given in Levit. 1. a sacrifice to wit of Peace-offerings as the Chaldee explaineth it the Law concerning them see in Lev. 3. And the word sacrifice being put absolutely is often used for Peace-offerings as in Exod. 18. 12. Lev. 17. 5 8. and 23. 37. Deut. 12. 27. So it is meant here for the meat and drinke-offerings following were not added to the Sinne or Trespasse-offerings The Hebrew Canons say They are not charged with Meat and Drinke-offerings save for the Burnt-offering of beasts and for Peace-offerings onely whether they be the oblation of the congregation or of a private person or the lambe of a woman after child-birth Levit. 12. G. and those that the high Priest offereth forasmuch as they are Burnt-offerings they are charged to have Meat and Drinke-offerings But the Burnt-offerings of fowles and the Trespusse and Sin-offerings they bring no Meat or Drink-offerings with them save with the Sin-offering of the Leper and his Trespasse-offering whose Meat-offerings are expressed in the Law Lev. 14. 10. Maimony in Magnaseh hakorbanoth ch 2. sect 2. to separate or in separating a vow whereof see the notes on Lev. 27. 2. voluntary offering what these are and how they differ one from another is noted on Lev. 7. 16. After in verse 8. it is called Peace-offerings And from hence the Hebrewes gather that Sinne and Trespasse offerings were not required to have Meat and Drink-offerings with them for Sin and Traspasse-offerings and First-fruits and Tithes and the Passeover for as much as they come not by vow or voluntary offering they are not charged with the Meat and Drink-offerings Maim in Magnas hakorb ch 2. sect 3. folemne feasts whereof see Lev. 23. So the Peace-offerings of the Chagigah or Passeover mentioned in Deut 16. 1 2 c. and the burnt-offerings were to have meat and drinke-offerings with them Maim ibidem ch 2. sect 3. savour of rest that is of sweet smell as the Greeke translateth it which the Chaldee expoundeth to be acceptedwith favour see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flocke to except the burnt-offering of fowles as before is noted Verse 4. his oblation in Greeke his gift so the Hebrew Korban is interpreted a gift in Mar. 7. 11. shall bring neere or shall offer so after Meat-offering in Hebrew Minchah of Minchah of iâ— and the signification thereof see the notes on Let. 2. a tenth part to wit of an Ephah as is expressed in Num. 28. 5. and as the Greeke version here addeth of the Ephah or Bushell see Exod. 16. 36. Hence the Hebrewes gather as Chazkuni here noteth from R. Nathan that whosoever would voluntarily offer a Meat-offering might not bring lesse than a tenth deale an Hin a measure in the Sanctuary for liquid things The Hin is twelve Logs saith Maimony in Magn. bakorbanoth ch 2. sect 7. The Log was as much as six egges as is noted on Lev. 14. 10. and Exod. 30. 24. so the Hâ—â— contained as much as 72 egges the fourth part oâ— an Hin as much as 18 egges oile to wit oile olive as in Targum Ionathan is expressed Verse 5. wine expounded in Targum Ionathan red wine of the grapes So in those that follow It is called Shecar or strong wine in Num. 28. 7. a drinke-offering or an effusion a powred out offering because it was powred out upon the Altar but not upon the fire as Maimony sheweth in Magn. hakorbanoth ch 2. sect 1. or for the sacrifice to wit of Peace-offerings as the Chaldee expoundeth it and by this word or he sheweth that he is to bring for the one by it selfe and for the other by it selfe saith Chazkuni on Num. 15. for one that is for every one severally as in verse 12. Verse 6. Or for a ramme The Greeke interpreteth it And for aramme Aramme was of the second yeare or upward the lambe of the first yeare two tenth parts two Omers which was deuble the measure for a lambe verse 4. and this the Hebrewes understand for the ramme onely 〈◊〉 for the ewe or goat as they write The quantitie 〈◊〉 the meat and drinke-offrings for an hee-lambe or 〈…〉 lambe is a tenth of flowre and the fourth part of 〈◊〉 Hin of wine Likewise for a goat whether it be 〈◊〉 or great male or female also for an ewe though 〈◊〉 be great But for aram two tenth deales of flowre c. and the third part of an Hin of wine Maim in Magn. hakorb ch 2. sect 4. Verse 7. of rest in Greeke of sweet smell or good odour as in verse 3. Verse 8. when thou shalt make in Greeke iâ— yee shall make that is shall sacrifice youngling Hebr. a sonne of the herd meaning a bullocke as in Exod. 29. 1. And here is no difference betweene young or old as was before betweene lambe and ramme but one quantity is for the calfe and for the bull The bullocke or the calfe be it male or female hath for the meat-offering three tenth deals of flowâ—â— c. Maim ibidem ch 2. sect 4. Verse 9. he bring or he offer here the person is changed before he said when thou verse 8. 〈◊〉 he saith then shall he the Greeke keepeth the person as before then shall ye offer three texth parts three Omeâ—s that is three times so much as set a Lambe verse 4. Verse
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
thought of some to be so called of the mutinous assemblies of Korah Dathan Abiram Num. 16. Vers. 26. Tahath in Greeke Kataath signifiing Vnderneath or below Vers. 27. Tarah or Therach in Greeke Tharath Vers. 28. Mithkah in Greeke Matheka by interpretation sweet Vers. 29. Hashmonah in Greeke Aselmona Vers. 30. Moseroth in Greeke Masurouth in English Bonds In Deut. 10. 6. it is called singularly Moserah Vers. 31. Bene Iaakan that is the sons of Iaakan called in Deut. 10. 6. Beeroth Bene Iaakan that is the Wels of the sons of Iaakan though some thinke that was another place Of one Iaakan we reade in 1 Chron. 1. 42. Vers. 32. Horhagidgad that is the hole of Gidgad called also Gudgod in Deut. 10. 7. Vers. 33. Iotbathah in Greeke Etebatha it was a land of rivers of waters named also Iotbath Deut. 10. 7. Vers. 34. Ebronah or Gnabronah not elsewhere mentioned Vers. 35. Ezion-gaber in Greeke Gethsion-gaber mentioned againe in Deut. 2. 8. It was by the red sea where was a place for shipping in Edoms land 1 Kings 9. 26. and 22. 48. Thus Israel had beene brought backe againe towards the red sea as was commanded in Num. 14. 25. Deut. 2. 1. Vers. 36. Zin which is Kadesh or that is Kades w ch the Chaldee calleth Rekam Hither they came in the first moneth of the 40 yeare of their travell and here Marie the Prophetesse the sister of Moses and Aaron died Here againe the people murmured for water which was given them out of a Rocke And at this Kadesh they sent unto Edom for leave to passe thorow his countrey but were denied it Num. 20. See the Annotations there Vers. 37. in the edge by the border of the land Num. 20. 23. the Greeke translateth neere the land of Edom. Vers. 38. at the mouth that is as the Chaldee explaineth it at the word in Greeke by the commandement of the Lord. died there being stript of his Priestly garments which were put upō Eleazar his son and hee died there on mount Hor for his sin committed at the water of Meribah in Kadesh Num 20. 24 26. c. Vers. 40. King of Arad of whom see Num. 21. 1. heard of the comming and sought against Israel and tooke some of them captives but Israel by helpe from God vanquished him Num. 21. 1 2 3. Vers. 41. from mount Hor by the way of the red sea to compasse the land of Edom Num. 21. 4. Zalmonah in Greeke Selmona which seemeth to be so named of Zelem an Image and to be meant of that place where the brazen serpent was set up to heale those that were stung of fiery serpents because they had murmured against God Num. 21. 5 6 c. Vers. 42. Funon or Phunon in Greeke Phinon hereof there is no mention otherwhere Vers. 43. Oboth mentioned in Num. 21. 10. Vers. 44. Ije Abarim that is the heapes of Abarim which Abarim were mountaines vers 47. In the verse following this place is called onely Ijem that is Heapes Vers. 45. Dibon Gad in Greeke Daibon Gad that is Dibon of the Gadites Dibon was the name of an high place and citie wherof see Num. 21. 30. This Dibon was repaired and possessed by the sonnes of Gad Num. 32. 34. and it is so named to distinguish it from another Dibon which was given to Reuben Ios. 13. 15. 17. Vers. 46. Almon or Gnalmon in Greeke Gelmon diblathaim of w ch Diblathaim see Ier. 48. 22. Vers. 47. Before Nebo the name of a mountain where afterward Moses died Deut. 32. 49 50 and 34. 1. 5. Vers. 48. Iordan neere Iericho that part of the river Iordan which is over against Iericho called therefore in Hebrew Iarden of Iericho Vers. 49. Beth Iesimoth which place was allotted to the Reubenites Ios. 13. 15. 20. mentioned also in Ezek. 25. 9. Abel Shittim the Chaldee expoundeth it the plaine of Shittim it seemeth to have the name of the Shittim trees that grew there as Abel Ceramim is the plaine of the Uineyard Iudg. 11. 33. The travels of Israel thorow that great and terrible wildernesse wherein were fierie serpents and scorpions and drought where there was no water Deut. 8. 15. which was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. signified the many troubles and afflictions through which we must enter into the kingdome of God Act. 14. 22. The helpes comforts and deliverances which God gave unto his people in their distresses are examples of his love and mercie towards his who comforteth them in all their tribulation that as the sufferings of Christ abound in them so their consolation also aboundeth in Christ 2 Cor. 1. 45. The punishmēts which God inflicted upon the disobedient who perished in the wildernesse for their sins hapned unto them for ensamples and they are written for our admonitiō upon whom the ends of the world are come 1 Cor. 10. 1 11. Heb. 3. 17 18 19. and 4. 1 2. By the names of their encamping places and histories adjoyned it appeareth how Israel came sometimes into straits and troublesome wayes as at Pi-hahiroth Ex. 14. 2 3. 10. c. at Zalmonah Nū 21. 4 c. sometimes into large and ample roomth as at the plaines of Moab sometimes to places of hunger and thirst as at Rephidim and Kadesh Ex. 16 17. Num. 20. sometimes to places of refreshing as at Elim and Beer Ex. 15. 27. Num. 21. 16. sometimes where they had warres as at Rephidim Kadesh Edrehi Exod. 17. 8. Num. 21. 1. 33. sometimes where they had rest as at mount Sinai Sometimes they went right forward as from Sinai to Kadesh-barnea sometimes they turned backward as from Kadesh barnea to the red Sea Sometimes they came to mountaines as Sinai Shepher Hor Gidgad sometimes to vallies as Tahath c. sometimes to places of bitternesse as Marah sometimes of sweetnesse as Mithkah The sinnes which they committed in the wildernesse were many and great as open idolatry by the Calfe at Horeb Ex. 32. and with Baal-peor Num. 25. unbeleese at Kadesh Num. 14. and afterwards presumptuous boldnesse in the same place murmurings against God sundry times with tempting of Christ as the Apostle speaketh 1 Cor. 10. Contention rebellion against their governors often lusting for flesh to fill their appetite soathing Manna the heavenly food whoredome with the daughters of Moab and sundry the like that this complaint is after made of them How oft did they provoke him in the wildernesse and grieve him in the desart Psal. 78. 40. All sorts of persons sinned against God the multitude of people very often the mixt multitude of strangers among them Num. 11. The Princes as the ten spies Dathan Abiram c. The Levites as Korah and his company Marie the Prophetesse Num. 12. Aaron the Priest with her besides his sin at Horeb Ex. 32. and at the water of
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
Deut. 2. 15. and 2â— 20. Exod. 14. 24. It implieth troubles and vexations which should cause their destruction So the promise of God should certainly be performed though not so speedily as men desired that their faith and patience might be tried Vers. 24. their kings as was fulfilled in Ios. 10. 24. and â—2 7. 9. 24. where one and thirty kings are 〈…〉 ed whom Israel conquered from under heaven out of this world the Greeke translateth out of that place This hath long since been accomplisâ—â—d that now there is no memorie either of 〈◊〉 Kings or of any of those peoples on the earth Vers. 25. The graven images of their gods in Chaldee The Images of their Idols under the name 〈◊〉 all other sorts are implyed as images mol 〈…〉 painted or the like Esay 30. 22. And by saying of their gods he excepteth other Images for civill use as the Image of Caesar upon his coine 〈…〉 wfull Matt. 22. 20 21. The Hebrewes say Figures or Images which idolatrous heathens 〈◊〉 beauty or civill ornament are lawfull to 〈◊〉 〈◊〉 but figures which they make for Idolatry 〈…〉 full Maimony treat of Idolatry chap. 7. 〈◊〉 burne so David burnt the Philistines 〈◊〉 Chron. 14. 12. See Deut. 12. 3. silver 〈◊〉 these are named for an instance but all o 〈…〉 〈…〉 ous instruments are implyed covering 〈◊〉 c. Esay 30. 22. nor take it Hebr. 〈◊〉 â—â—ke it that is and not take it the former pro 〈…〉 is here againe to bee understood as in the verse following and often in the Scriptures 〈◊〉 〈◊〉 be snared that thou bee not snared this 〈…〉 t often implieth certaine danger as is no 〈…〉 〈◊〉 Gen. 3. 3. and by snared is meant falling into sinne and so into destruction as before in ver 16. an abomination to Iehovah Hebr. the ab 〈…〉 tion of Iehovah that is a thing which the Lord much abhorreth And this is another reason of the prohibition Vers. 26. into thine house for any use or profit to thy selfe and so from these words the Hebrewes gather that The Idoll and things that serve it and that which is offered thereto and whatsoever is made for it is unlawfull for any use Maimony treat of Idolatrie chap. 7. sect 2. lest thou be Hebr. and thou bee a cursed thing meaning and that thou be not or lest thou be See the notes on Numb 4. 15. or for so thou shalt be a cursed thing like it it is a cursed thing in Hebr. Cherem in Greek Anathe 〈…〉 a which meane a thing separated from mens use and devoted either to destruction as the Idoll and instruments therof here mentioned or at the Lords appointment to be caried into his treasury as were the gods of Iericho Ios. 6. 17 19 24. This law against idols images which are the worke of mens hands Psal. 115. 4. extendeth not to the creatures of Gods making though by men abused to idolatry as the Hebrews also expound it saying Whatsoever hath not beene taken by mans hand and which man hath not made though it hath beene worshipped yet is it lawfull to have use of it Therefore the beathens that served or worshipped the mountains and the hills and the trees that were planted at first for fruit and fountaines of water that are common and beasts loe these are lawfull to be made use of and it is lawfull to eat of those fruits which were worshipped in the place where they grew and of those beasts c. A beast is not unlawful so long as a man hath not done with it any worke pertaining to idolatry but if hee have done any such worke therewith it is unlawfull every whit as if hee kill it to the service of an Idoll or exchange it c. provided that it be his owne beast and not another mans for if he kill his neighbours beast to an Idoll or exchange it it is not made unlawfull for no man can make a thing unlawfull which is not his owne If one worship any ground in the world it is not made unlawfull if he dig pits or caves therein to the name of an idoll they are unlawfull c. Maimony treat of Idolatry chap. 8. sect 1. CHAP. VIII 1 An exhortation to keepe and doe the Law for their owne good 2 because of Gods former mercies in the wildernesse 7 and future blessings in Canaan 10 A warning lest fulnesse occasion them to forget God and his former benefits 17 and lest they presume of their own strength 19 A protestation against them that they shall perish if they forget and forsake their God ALL the commandement which I command thee this day ye shall observe to doe that ye may live and multiply goe in and possesse the land which Iehovah sware unto your fathers And thou shalt remember all the way which Iehovah thy God led thee these forty yeeres in the wildernesse for to humble thee to tempt thee to know what was in thine hart whether thou wouldest keepe his commandements or no. And he humbled thee and suffered thee to hunger and fed thee with Manna which thou knewest not neither did thy fathers know that the might make thee know that man liveth not by bread onely but by every word that proceedeth out of the mouth of Iehovah doth man live Thy raiment waxed not old upon thee thy foot swelled not these forty yeares And thou shalt know with thine heart that as a man chasteneth his sonne Iehovah thy God chasteneth thee And thou shalt keepe the commandements of Iehovah thy God to walke in his waies and to feare him For Iehovah thy God bringeth thee into a good land a land of brookes of waters of fountaines and of depths that issue out in the vallie and in the mountaine A land of wheat and of barley and of vi 〈…〉 and fig-trees and pomegranats a land of oile olive and honey A land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose mountaines thou maiest hew brasse And thou shalt eat and be full thou shalt blesse Iehovah thy God for the good land which hee hath given thee Take heed to thy selfe left thou forget Iehovah thy God in not keeping his commandements and his judgments and his statutes which I command thee this day Lest thou eat and bee full and buildest good houses and dwellest in them And thy heards and thy flockes multiply and silver and gold bee multiplied to thee and all that thou hast be multiplied And thine heart be lifted up and thou forget Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants Who led thee thorow that great and fearfull wildernesse wherein were fierie serpents and scorpions and drought where there was no water who brought forth unto thee waters out of the rocke of flint Who fed thee with Manna in the wildernesse w ch thy fathers knew not for to humble
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
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
23. came into Egypt being sent for by Pharaoh and incouraged thereto by God him-selfe Gen. 45. 17 20. and 46. 3 4. of Cham the father of Mizraim or Egypt see Psal. 78. 51. Vers. 24. increased made them fructifie that the land was soone full of them Exod. 1. 7 9. Vers. 25. to deale craftily or conspire guile fully for their destruction as Gen. 37. 18. Pharaoh and his people fretting at Israels prosperity thought to worke wisely with them when they plotted their ruine Exod. 1. 9 10 12 c. Vers. 26. had chosen to be Moses his mouth to the people and Prophet to Pharaoh Exod. 4. 12 14 16. and 7. 1 2 c. Vers. 27. words of his signes the signes which he spake and commanded together with the doctrine and use of them for letting of Israel goe See Exod. 7. 1 2 3 c. Or words of signes as words of song Psal. 137. 3. are signes and songs So Psal. 145. 5. Vers. 28. darknesse the ninth plague of Egypt where was black darknesse in all the land for three dayes that no man saw another nor rose from the place where he was Exod. 10. 22 23. turned not rebellious or they disobeyed not see Psal. 5. 11. that is his words or word were not disobeyed or changed but effected as God had spoken see a like phrase noted on Psal. 49. 15. Or they may be referred to Moses and Aaron who performed the things commanded them though with danger to them Vers. 29. to bloud the first of the ten plagues Exod. 7. See Psal. 78. 44. Vers. 30. frogs the second plague Exod. 8. 3 6. Psal. 78. 45. Kings Pharaoh and his Princes so Esa. 19. 2. Vers. 31. swarme of flyes or beasts see Psal. 78. 45. This was the fourth plague Exod. 8. 24. lice the third plague All the dust of the land was lice and went upon man and beast Exod. 8. 17. Vers. 32. showers of raine in stead whereof they had haile the seventh plague Exod. 9. See Psal. 78. 47. of flames that is sorely flaming and blasting never was the like there seene Exod. 9. 24. Vers. 33. tree for trees so after verse 34. 40. and often See Psal. 34. 8. Vers. 34. grashopper or locust the eight plague Exod. 10. see Psal. 78. 46. Vers. 36. the first-borne the tenth plague whereof see Psal. 78. 51. Vers. 37. feeble ready to fall through weaknes there being an armie of six hundred thousand men Exod. 12. 37. and 13. 18. A like promise is made to the Church Esa. 33. 24. Vers. 38. dread of them that is of death for their sakes so that they forced them out and gave them treasures Exod. 12. 33 35. See the like speech Esth. 8. 17. and. 9. 2. Vers. 39. a fire that they might travell night and day towards the promised land Exod. 13. 21. Psa. 78. 14. Vers. 40. quaile that is quailes which for their lust he gave them Numb 11. Compare Psal. 78. 27 28. bread Manna whereof see Psal. 78. 24 25. and Exod. 16. Vers. 41. the Rocke at Rephidim Exod. 17. and at Kadesh Numb 20. a river so that the people and their beasts dranke Numb 20. 11. and for this the wilde beasts Dragons Ostriches honoured God Esa. 43. 20. this mercy is applied to other times Isa. 48. 21. Vers. 44. heathens the seven nations whereof see Psal. 78. 55. Vers. 45. keepe his lawes The end of all Gods mercies was that he might be glorified in his peoples obedience see Exod. 19. 4 5 6. Deut. 4. 1 40. and 6. 21 24 25. PSAL. CVI. The Psalmist exhorteth to praise God 4 He prayeth for pardon of sinne as God did with the fathers 7 The storie of the peoples rebellion and Gods mercies 47 He concludeth with prayer and praise HAlelu-jah Confesse ye to Iehovah for he is good for his mercy endureth for ever Who can expresse the powers of Iehovah can cause to heare all his praise O blessed are they that keepe judgement is he that doth justice in all time Remember me Iehovah with the favourable acceptation of thy people visit me with thy salvation To see the good of thy chosen to rejoyce with the joy of thy nation to glory with thy inheritance We have sinned with our fathers we have done crookedly we have done wickedly Our fathers in Egypt did not prudently minde thy marvellous workes they remembred not the multitude of thy mercies but turned rebellious at the sea at the red sea Yet he saved them for his Name sake to make knowne his power And he rebuked the red sea and it was dried up and he led them in the deeps as in the wildernesse And he saved them from the hand of the hater and redeemed them from the hand of the enemie And the waters covered their distressers one of them was not left And they beleeved in his words they sang his praise They made haste they forgat his workes they waited not for his counsell But lusted with lust in the wildernesse and tempted God in the desart And he gave to them their request and sent leannesse into their soule And they envied at Moses in the campe at Aharon the holy one of Iehovah The earth opened and swallowed up Dathan and covered over the congregation of Abiram And a fire burned in their congregation a flame burnt up the wicked They made a calfe in Horeb and bowed themselves to a molten Idoll And turned their glory into the forme of an Oxe that eateth grasse They forgat God their Saviour that did great things in Egypt Marvellous workes in the land of Cham fearefull things by the red sea And he said to abolish them had not Moses his chosen stood in the breach before him to turne his wrathfull heat from destroying them And they contemptuously refused the land of desire they beleeved not his Word But murmured in their tents they heard not the voice of Iehovah And he lifted up his hand to them to fell them in the wildernesse And to fell their seed among the heathens and to fanne them in the lands And they were joyned to Baal-pehor and did eat the sacrifices of the dead And moved indignation by their actions and the plague brake in upon them And Phineas stood and executed judgement and the plague was restrained And it was counted to him for justice to generation and generation for ever And they caused servent wrath at the waters of Meribah and evill was to Moses for their sake For they bitterly provoked his spirit and he pronounced it with his lips They abolished not the peoples which Iehovah had said unto them But mixed themselves among the heathens and learned their works And served their Idols they were to them for a snare And they sacrified their sonnes and their daughters to Devils And shed innocent bloud the bloud of their sonnes and of their daughters whom they sacrificed to the Idols of Canaan and the land was impiously distained with blouds And they defiled themselves by their
that is Contention where they strove with the Lord Numb 20. 13. See Psal. 95. 8. evill was Gods displeasure towards Moses who uttering his anger was for it deprived of comming into the land of Canaan Num. 20. 12. Deut. 3. 25 26. Vers. 34. the peoples the heathens in Canaan as is noted Iud. 1. 21. 27 29 30 31 33. though God commanded them Exod. 23. 32 33. Vers. 36. idols or images named in Hebrew of the curious labour spent in framing and serving them Ier. 10. 9. Isa. 44 9 12 13 15. or of sorrowes that they bring to such as worship them Psal. 16. 4. sometime they are called gods 2 Sam. 5. 21. compared with 1 Chro. 14. 12. a snare a scandall as the Greeke saith whereby they fell into miseries Iudg. 2. 12 13 14 15. Exod. 23. 33. Vers. 37. devils the Idols forementioned whereby deuils are worshipped and not God as 1 Cor. 10. 19 20. Rev. 9. 20. 2 Chron. 11. 15. Deut. 32. 17. Lev. 17. 7. Devils here are called Shedim Wasters in opposition to Shaddas God Almighty Psal. 68. 15. Vers. 38. with blouds that is with bloud-shed as the Chaldee expounds it with finnes of murder Vers. 39. whored committed spirituall whordome that is idolatry see Psal. 73. 27. Iudg. 2. 17. Ezek. 23. 7 37. Vers. 42. their haters the heathens round about as was prophesied Levit. 26. 17. and fulfilled Iudg. 3. 8 14. and 4. 2. and 6. 1. and 10. 7 8 9. and 13. 1. Vers. 43. Many times by Ehud Barak Gedeon Iephtah Samson c. Iud. 3. and 4. and 7. and 11. and 15. Nehem. 9. 28 30. by their counsell that is purposely and advisedly as 1 Chronicles 12. 19. Vers. 46. gave them that is procured mercy or favour towards them Vers. 47. from the heathens among whom divers Israelites were scattered by reason of their often troubles at home So 1 Chron. 16. 35 36. to glory that we may glory or commend our selves The fifth Booke PSAL. CVII The Psalmist exhorteth the redeemed in praising God to observe his manifold providence 4 over travellers 10 over captives 17 over sicke men 23 over sea men 33 and in divers varieties of life COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let the redeemed of Iehovah say it whom he hath redeemed from the hand of the distresser And gathered them out of the lands from East and from West from North and from the sea They wandred in the wildernesse in the desart without way they found not a dwelling Citie Hungry and also thirstie their soule was overwhelmed in them And they cried unto Iehovah in their distresse he rid them free out of their anguishes And he led them in a right way for to come unto a dwelling Citie Let them confesse to Iehovah his mercie and his marvellous works to the sonnes of Adam For he hath satisfied the thirsty soule and filled the hungry soule with good They that sit in darknesse and the shadow of death bound in affliction and iron Because they turned rebellious against the Words of God and despised the counsell of the most high And hee humbled their heart with molestation they stumbled down and there was no helper And they cried unto Iehovah in their distresse he saved them out of their anguishes Hee brought them forth from darknesse and shadow of death and brake their bands Let them confesse to Iehovah his mercy and his marvellous works to the sonnes of Adam For he hath broken the doores of brasse and hewed asunder the barres of iron Fooles for the way of their trespasse and for their iniquities are afflicted Their soule abhorreth all meat and they approach to the gates of death And they cry unto Iehovah in their distresse he saveth them out of their anguishes Hee sendeth his word and healeth them and delivereth from their corruptions Let them confesse to Iehovah his mercy and his marvellous workes to the sons of Adam And let them sacrifice the sacrifices of confession and tell his works with shouting They that goe downe to the sea in ships that doe their labour in the many waters They doe see the workes of Iehovah and his marvellous acts in the deepe For hee saith and raiseth up the stormy wind and it lifteth up the waves thereof They mount up to the Heavens they goe downe to the deeps their soule in evill melteth away They reele and stagger like a drunken man and all their wisdome is swallowed up And they cry unto Iehovah in their distresse and he bringeth them out from their anguishes He setteth the storme to a silent calme and the waves thereof are quiet And they rejoyce because they are stilled and hee leads them unto the haven of their desire Let them confesse to Iehovah his mercy and his marvellous workes to the sonnes of Adam And let them exalt him in the Church of the people and praise him in the sitting of the Elders He putteth rivers to a wildernesse and issues of waters to a thirstinesse A land of fruit to saltnesse for the evill of them that dwell therin He putteth the wildernesse to a poole of waters and the land of drought to issues of waters And seateth there the hungry and they firmely prepare a dwelling Citie And sow the fields and plant Vineyards and they yeeld fruitfull revenue And hee blesseth them and they are multiplied greatly and their cattle hee diminisheth not And they are diminished and bowed down by restraint evill and sorrow He powreth contempt on bounteous Princes and maketh them erre in deformed wildernesse without way And raiseth up the needy from afflicting poverty and putteth his families as a flocke The righteous shall see and rejoyce and all injurious evill stop her mouth Who is wise and will observe these things and they shall understand the mercies of Iehovah Annotations THe fifth booke see Psal. 42 1. Vers. 2. whom he hath or that he hath redeemed them of the distresser or of distresse Vers. 3. the sea that is the south where the red sea was situate from Iudea as the Chaldee explaineth it the southerne sea for the maine sea was westward Ios. 23. 4. and so is often used for the West Vers. 4. desart way Heb. desart of way meaning where no way was as vers 40. see also Esa. 43. 19. This estate figureth out mens dispersion among the peoples of the world Ezek. 20. 35 36. when men are without the law Rom. 2. 14. dwelling citie Heb. citie of habitation or seating so verse 7 36. that is no harbour or place of refreshing for wilde and venomous beasts onely haunted there Ier. 2. 6. Deut. 8. 15. Compare also Eccles. 10. 15. Gen. 21. 14 15 16. Vers. 5. overwhelmed fainted see Psal. 61. 3. Vers. 7. citie this the Chaldee expoundeth of Ierusalem Vers. 9. with good or good things as the Greeke explaineth it see Psal. 65. 5. Luk. 1. 53. Vers. 10. shadow of death that is terrible darknesse meaning hereby sore afflictions in body
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