principalitie and he was hanged place that is as Chaldee expounds it Office or ministration So Gen. 40. 13. Vers. 14. brought him hastily Hebr. made him run So Daniel was brought before the King in hast Dan. 2. 25. Of Ioseph it is said The King sent and loosed him the ruler of the people sent and released him Psal. 105. 20. dungeon or pit the Chaldee saith the house of the prisoners shaved who before it seemeth had let his haire grow in signe of sorrow and mourning as iâ 2 Sam. 19. 24. Mephibosheth had not trimmed as the Chaldee paraphrast saith not shorn his beard from Davids departure till his returne in peace And other nations kept this rite for T. Livius in his 6. booke telleth how one Malius being cast in prison many men sorrowing for him did let the haire of their head and beard grow long The like is mentioned of others Plutarch in Caton Vtic. Cicero in Orat. de lege Agrar. And by shaving understand polling in a seemly sort for to shave the haire all away specially of the beard was also a signe of sorrow Ier. 41. 5. Therefore both extremities are forbidden and the mean commanded to the Priests in Ezek. 44. 20. See also the notes on Lev. 10. 6. garments his prison weeds which were also mournful and so not meet to come in before the King as Est. 4. 2. Ver. 15. thou wilt heare or that thou canst understand as hearing often signifieth Gen. 11. 7. The Greeke translateth that thou hearing dreames dost interpret them to interpret or as the Chaldee explains it interpret it See the notes on GeÌ 2. 3. Ver. 16. It is not in me or Be it not in me to take this upon me or without me God will answer The Greeke neglecting the points and distinctions translateth without God shall not be answered the salvation of Pharaoh The Chaldee addeth not out of my wisdome but from before the Lord answered shall be the peace of Pharaoh Like modesty was in Daniel also not to take the glory to himselfe Dan. 2. 30. 28. peace in Greek salvation peace comprehendeth welfare prosperity safety and all good things For the word Salom peace hath the signification of integritie and whole perfection of ones good estate So Gen. 37. 18. Vers. 19. evilnesse that is leannes ill favourednes or deformity Ver. 21. the inward parts that is the bowels as the Chaldee the bellies as the Greeke translateth This noteth the greatnes of the famine v. 30. And both sorts of kine fat leane comming out of the same river seemed to portend the means of the famine For in Egypt there falleth no raine but the land is watred by the overflowing of the river Nilus and by the husbandmens care to draw small rivers along to moysten the country Deu. 11. 10. 11. And as the overflowing of that river is lesse or more so have they their increase I awoke the Greek addeth and slept againe Vers. 30. the land that is as the Chaldee explayneth the people of the land So v. 36. See Gen. 11. 1. Ver. 31. very heavy or vehemently grievous the Greeke translateth in strong Ver. 32. the thing Hebr. word firmly-prepared or surely purposed stablished the Greek saith the word is true Here God teacheth the reason why things are sundry times repeated in the Scriptures Vers. 34. Bishops or overseers officers to visit and looke to the state of the land The Hebr. Pakid as the Gr. Episcopos from whence wee have formed our English word Bishop is any man that hath charge office for any busines civill or ecclesiastical as the Bishops of the army Num. 31. 14. 2 King 11. 16. the Bishops or overseers of them that did the work 2 Chron. 34. 12. 17. So among the Priests Levites Num. 4. 16. Neh. 11. 9. 14. and Ministers of the Gospell 1 Tim. 3. 1. 2. take up the fift Hebr five the land as to tithe is to take the tenth part So Thargum Ierusalemy expounds it to take up one of five Thus taught hee providence in the time of plenty against time of want as Solomon doth by example of the pismire Prov. 6. 6. 7. 8. See also Luk. 16. 9. Ver. 35. of Pharaoh the Chaldee explaineth it of Pharaoh officers Vers. 36. for store or provision a thing committed in trust to be kept See Lev. 6. 2. the land the Chaldee saith the people of the land as in v. 30. Ver. 37. the word was good or the thing was pleasing God gave Ioseph favour and wisdome in the fight of Pharaoh Act. 7. 10. and enclined the Kings heart to assent unto good counsell for the hearing eare and the seeing eye the Lord hath made even both of them Prov. 20. 12. Vers. 38. spirit of God The Chaldee paraphraseth the spirit of prophesie from before God The like praise is of Daniel Dan. 4. 6. 5. 11. So for office in the Church men are to bee chosen full of the holy spirit Act. 6. 3. By this speech of Pharaoh and by the verse following it may be gathered that Ioseph preached many things unto the king of God his power providence goodnes c. whereupon the King made him a teacher of wisdome unto his Senatours Psal. 105. 22. Ver. 39. all this the Greeke saith all these things Ioseph hath honour for opening mysteries so Daniel in Babylon Dan. 2. 46. 47. and 5. 29. and the Lambe Iesus Rev. 5. 5. 9. 12. And as Ioseph by telling two dreames fell into affliction Gen. 37. 8. 19. 20. So here by expounding two dreames he commeth to his exaltation discreet c. the Greek translates it more prudent and wiser then thou Vers. 40. over my house as steward or governour as the Chaldee saith Officer of my house so 1 Kings 8. 3. 2 Kings 18. 18. Luk. 12. 42. He made him Lord of his house and ruler of all his possession Psal. 105. 21. mouth that is word as the Chaldee explaineth it or commandement so Iob 39. 30. Num. 9. 20. Luk. 19. 22. Gen. 24. 57. kisse or apply namely the hand to the mouth as Iob 31. 27. in signe of honor and obedience so the Gr. translateth at thy mouth shall all my people obey Or we may refer it to the former shall kisse thy mouth that is love honor obey thee and thy words in which sense David saith kisse the son Ps. 2. 12. and Samuel kissed Saul when he anointed him King 1 Sam. 10. 1. and men kisse his lips that answereth right words Prov. 24. 26. The Chaldee translateth at thy word shall all the people be armed Ioseph had authority over all the Princes of Egypt to bind them to his will and to make the Elders wise Psal 105. 22. the king made him governour over Egypt and all his house Act. 7. 10. V. 41. I set or give so v. 43. these words are used as one see Gen. 1. 17. and 9. 12. and 17. 5. The Gr. saith I constitute thee this day As Ioseph over Egypt
Levites in the middest of them as appeareth by verse 14. 21. but the eyes of all the people were vnto the cloud conducting them and to the Arke amongst them the journeying and resting whereof was sanctified by Moses prayer before that the people might either set forward or pitch their tents and therefore it is said to journey before them to search out or to espie which the Chaldee expoundeth to prepare the Greeke to consider it meaneth a diligent search and looking about for to know and finde out the estate of a place as Num. 13. 2. 17 18 19 20. So God is said to have searched out or espied the land of Canaan which he gave unto Israel Ezek. 20. 6. And that which is here spoken of the Arke Moses speaketh of God himselfe in Deut. 1. 33. that he went before them to search out a place for them to pitch their Tents in So Gods love and providence towards his Church in Christ is hereby signified Wherefore that which Moses said to Hobab Thou mayest be for eyes unto us verse 31. was not meant that hee should appoint them a place to pitch and rest in but that he being acquainted with the places in that Wildernesse might signifie the conditions commodities or discommodities of the places w ch God should designe them for to pitch their camps in a rest that is as in Esai 66. 1. a place of rest so the Chaldee expoundeth it a place of encamping or resting Thus rest is often used for a resting place Psal. 132. 8. Gen. 8. 9. 1 Chr. 28. 2. Mic. 2. 10. Zac. 9. 1. This outward rest which God prepared for his people figured the spirituall rest which we find for our soules by following Christ in faith Matth. 11. 29. Hebr. 4. 3. 10 11. Verse 34. the cloud of Iehovah which had conducted them from Egypt to mount Sinai Exod. 13. 21. 22. the same guided them still The Chaldee calleth it the cloud of the glory of the Lord. was over them or upon them the Chaldee understandeth went or journeyed over them the Greeke saith did over-shadow them and David teacheth that it was spred for a covering Psal. 105. 39. namely to shadow them from the heat of the Sunne and in Num. 14. 14. Moses saith it stood over them It signified unto them the glorious grace guidance and protection of God and figured the like unto the Church after in Christ who by his Word and Spirit guideth and protecteth all his people Esai 4. 5 6. For as God now led his people like a flocke in the Wildernesse Psal. 78. 52. So Christ the good Shepheard calleth his owne sheepe by name and leadeth them out goeth before them and the sheepe follow him for they know his voyce and goe in and out and finde pasture Ioh. 10. 3 4. 9. 11. See also the notes in Ex. 13. 21. by day that is in the day time and daily continually for by day it was a cloud and by night a fire and this continued till they came to the promised land Exod. 14. 20. 24. and 13. 22. Nehem. 9. 12. 19. Psal. 78. 14. Num. 14. 14. Verse 35. Rise up or Stand up it is opposed to sitting still and is meant here for the helpe and comfort of his people whom he conducted and for the destruction of his enemies as the words following manifest and thus David often useth it as in Psal. 3. 8. and 7. 7. and 10. 12. and 17. 13. and 4â 27. But specially in the 68 Psalme which is a prophesie of Christ his resurrection and ascension into heaven and which he beginneth with these words of Moses Let God rise up let his enemies be scattered c. which sheweth that the fulfilling of all these mysteries is by Christ and his rising from the dead for the justification and salvation of his Church Onkelos translateth it in Chaldee Bee thou reveiled O Lord and Ionathan paraphraseth Be thou reveiled now O Word of the Lord in the strength of thine anger thine enemies Ionathan in Chaldee saith the enemies of thy people and after those that hate them for the enemies and persecutors of the Church are the enemies of God himselfe Act. 9. 4. Matth. 25. 45. Zach. 2. 8. This David sheweth when saying vnto God thine enemies and thine haters he annexeth Against thy people they have craftily taken secret counsell c. Psal. 83. 3 4. scattered as broken asunder so the word signifieth Psal. 2. 9. The effect of Christs death and resurrection is the breaking and scattering of the conjoyned forces of his enemies Psal. 68. 2 3. 13. 15. and the contrary gathering together in one of the children of God that were scattered abroad Ioh. 11. 51 52 Esai 11. 10 12. Returne Iehovah unto the ten thousands that is as the Chaldee paraphraseth Returne LORD dwell with thy glory among the ten thousands thousands of Israel Or without supplying the word unto as the Greeke translateth it Returne Lord thâ thousands the ten thousands in Israel that is cause them to returne unto their rest from their travels For the word Returne may meane either Gods action in himselfe returning to his people or his action in them returning reducing bringing them againe as in Deut. 30. 3. Psal. 14. 7. and 126. 1. In both senses rest and quietnesse is implied which Moses intreateth God to give unto his people and himselfe to remaine with them So R. Menachem here expoundeth it to meane quietneesse according to Esai 30. 15. In returning and rest shall ye be saved But the first interpretation seemeth most fitting that as when the cloud Arke and hoast remoued he prayed God to Rise up and goe with them against their enemies so when the Arke and people rested he prayeth God to returne and remaine among them for in his presence their chiefe joy and safety consisted as hee elsewhere sheweth Ex. 33. 14 15 16. And that there is often a want of such words necessary to be supplied the Scripture elsewhere sheweth as in 2 Sam. 4. 1. ãâã men were Sauls sonne that is were unto Sauls s ãâ¦ã or hee had two men and such wants are many times supplied by other prophets as the pillars that were the house 2 King 25. 13. that is which werâ in the house Ierem. 52. 17. The Arke continuâ the house 2 Sam. 6. 11. that is continued in the house 1 Chron. 13. 14. and sundry the like See Deut. 32. 43. CHAP. XI 1 The people complaining God punisheth them with fire which at Moses prayer is quenched 4 They lust for flesh and loath Manna 10 Moses grieved at their murmuring complaineth to God of his charge 16 God divideth his burden unto seventie Elders which should beare it with him 18 and promiseth to give the people flesh 24 The seventie Elders have the spirit of prophesie 31 God by a winde bringeth Quailes into the Campe which the people gathering and eating doe die of a plague at Kibrâth-hattaavah 35 The Campe removeth to Hazeroth ANd the people
thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. âell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere Lâby that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put
the warre and a bow of brasse is broken with mine armes And thou hast given to me the shield of thy salvation and thy right hand hath upheld me and thy meeknesse hath made me to increase Thou hast widened my passage under me and my legs have not staggered I followed mine enemies and over tooke them and turned not till I had consumed them I wounded them and they could not rise up they fell under my feet And thou hast girded me with valour to the warre them that rose against mee thou hast made to stoope downe under me And thou hast given to me the necke of mine enemies and them that hated me I have suppressed They cried out but there was none to save unto Iehovah but hee answered them not And I did beat them small as dust before the wind as the clay of the streets I did powre them out Thou hast delivered me from the contentions of the people thou hast put me for the head of the heathens a people whoÌ I have not known doe serve me At the hearing of the eare they obey me the sonnes of the stranger falsly denie unto me The sons of the stranger fade away and shrinke for feare out of their closets Iehovah live blessed be my rocke and exalted be the God of my salvation The God that giveth vengeances to me and subdueth peoples under me My deliverer from mine enemies also from them that rose up against me thou hast exalted me from the man of violent wrong thou hast rid me Therefore I will confesse thee among the heathens Iehovah and to thy name I will sing Psalme Hee maketh great the salvations of his King and doth mercie to his annointed to David and to his seed for ever Annotations THe servant of Iehovah So he intituleth him-selfe here and in Psal. 36. 1. for his service in administring the kingdome This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed hand of Saul which noteth the power of the King above that which is noted by the hand or palme of other enemies yet for this word hand in 2 Sam. 22. 1. is used palme the Chaldee expoundeth it the sword of Saul Vers. 2. I will dearely love or I love heartily with my inmost bowels The originall word is in this place for intire love but otherwhere is often used for tender mercie or bowels of compassion Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here more than in 1 Sam. 22. Vers. 3. fortresse or munition a place or hold to flee unto when one is hunted and chased See Ps. 31. 3. rocke Two names of a Rocke are in this verse the first Selangh a firme stony Rocke or cliffe the latter Tsur a strong or sharpe rocke and is often the title of God himselfe and turned in Greeke Theos that is God as in the 32 and 47 verses of this Psalme Deut. 32. 4. 18. 30 31. Psal. 71. 3. and in many other places horne of my salvation that is the horne that saveth me A horne signifieth power and glory Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore hornes are used to signifie Kings Dan 8. ãâã Râv â7 12. And Christ is called the horne of salvation Luke 1. 69. high defence or tower ãâ¦ã See Psal. 9. 10. In 2. Saâ 2â ãâã there is added more and my refâge my Saviour from violent wrong ãâã savest ãâã Vers. 4. Pââifed that is glorious excellent praise ãâ¦ã and accordingly for his ãâã usually ãâã of his people So Psal. 48. ãâã The Chaldee ãâ¦ã deth it with a praise oâ Hyâne I prayed before the Lord. And the Greeke praising I will call upon the Lord. Vers. 5. the pangs paines throwes sorrowes as of a woman in childbirth so the originall word signifieth Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it Anguish compassed mee as of a woman which sitââth in the birth and hath no strength to bring forth and she is in danger of death Or The âands the ãâã as the word also signifieth Iob 36. 8. Prov. 5. 22. For this in ãâã Sam. 22. 5. another word is used that signifieth breaches which also is applied to the breaking forth of children at the birth Hâs 13. 13. Eââ 37. 3. and to the ãâã of the sea Psal. 42. 8. streames or brooks bournes The originall word Nachal is used as our English bourne both for a brooke or streame running in a valley and for the valley it selfe 1 Kings 17 3 4. Waters do often figure out afflictions Psal. 69. 2. 3. âournes or streââââ of waters meane vehement and violent afflictions Psal. 124. 4. Ier. 47. 2. Belial or ãâã The Hebrew Bel ãâ¦ã which the Apostle in Greek calleth Belial ãâã Cor. 6. 15. iâ used ãâã extreme mischiefe and wickednesse or most impious and mischieââous persons called sonnes of Belial Deut. 13. 13 daughters of Bâlial 1 Sam. ãâã ãâã men of Belial 1. Sam. 25. 25. and sometime B ãâ¦ã it selfe as in Nah. 1. 15. Belial shall no more passe th ãâ¦ã thee and 2 Sam. 23. 6. Belial shall be every one as thornes thrust away and Iob 34. 18. Wilt ãâã say to a King Belial It is also applied to speciall sinnes and sinners as a witnesse of Belial Prov. 19. 28. a counseller of Beliâl Nah. 1. 15. Also to mischievous thoughts words or things Deât 15. 9. Psal. 41. 9. and 101. 3. The Apostle opposeth Belial to Christ 2 Cââ 6. 15. and it seemeth to be put for the Devill or Satan as the Syââââ and Arabik translations there explaine Pauls ãâã ãâã for Antichrist for so Belial is opposed to Christ and his kingdome 2 Sam. 23. 6. By interpretation Belial signifieth an Vnthrift or Without ãâã lawlesse ãâã Antichrist is named the lawlesse man ãâã Thess. 2. 8. and in this Psalme the Greeke ãâã streames of lawlesnesse or iniquitie which the Chaldee Paraphrast calleth the company of the unrighteous frighted me skarâd or vexed ãâã ãâã This word is used of Sauls vexation by aâ ãâã spirit ãâã ãâã 16. 14 15. Vers. 6. of hell which the Chaldee expoundeth a company of âââked persons snares of death deadly shaâââ ãâã ãâã for my death a similitude ãâã from ãâã ãâã Eccles. 9. 12. So ãâã 13. 14. and 14. â7 The Chaldee explaineth ãâã ãâã ârmed with weapons of sâaughter Pre ãâ¦ã me that is were ready to take hold on mee ãâ¦ã denly and unawares Vers. 7. distresse upon me or to me that is in that my distresse or while it was upon me So Psal. â6 1â be heard The Hebrew properly is will heare but the time to come is often put for the time past therefore in 2 Sam. 22. 7. it is plainly written and âe heard so after in the 12. verse âee will set which in Samuel is written and âee set againe in the 14 verse thundred for which in Samuel is written will thunder the like may be observed of the
spoile Compare Luke 3. 14. powerfull wealth riches see Psal. 49. 7. set not the heart that is doe not affect it or carefully regard it but use this world as though you used it not 1 Cor. 7. 31. So to set the heart is to regard or care for a thing 1 Sam. 4. 20. and 9. 20. 2 Sam. 18. 3. Exod. 7. 23. Prov. 22. 17. Vers. 12. Once Hebrew One meaning one time as Exod. 30. 10. and as is expressed Ios. 6. 3. So twise or two times Though it may also be interpreted one thing two things as achath is one thing Psal. 27. 4. The Greeke here saith Once spake God these two things have I heard Vers. 13. to man that is to every one as this phrase is opened Matth. 16. 27. Rom. 2. 6. Rev. 22. 12. to his worke whether it be good or evill See the like in Prov. 24. 12. ler. 32. 19. Iob 34. 11. Ezek. 7. 27. 2 Cor. 5. 10. Ephes. 6. 8. Coloss. 3. 25. 1 âer 1. 17. PSAL. LXIII David under persecution sheweth his thirst for God and comforts that he had found in him 10 His confidence of his enemies destruction and his owne safety A Psalme of David when he was in the wildernesse of Iudah O God thou art my God early will I seck thee my soule thirsteth for thee my flesh longeth ardently for thee in a land of drought weaây without waters So as I did view thee in the sanctuary for to see thy strength and thy glory Because thy mercy is better than life my lips shall celebrate thee So will I blesse thee in my life in thy name will I lift up my palmes My soule shall be satisfied as with fat and âatnesse and my mouth shall praise with lips of shouting joy When I remember thee on my beds meditate on thee in the night-watches That thou hast beene a helpfulnesse to mee and in the shadow of thy wings I shouted My soule cleaveth after thee thy right hand upholdeth me But they that seeke my soule for tumultuous ruine shall go into the lower parts of the earth They shall make him run out by the hands of the sword they shall be the portion of Foxes But the King shall rejoyce in God every one that sweareth by him shall glory but stopped shall bee the mouth of them that speake a lye Annotations WIldernesse of ââdah the forest of Hareth 1 Sam. 22. 5. or the wildernesse of Ziph 1 Sam. 23. 14. both which were in the tribe of Iudah Vers. 2. early this noteth care and diligence Iob 8. 5. Hos. 5. 15. Psal. 78. 34. Prov. 1. 28. Luk. 21. 38. longeth ardently this word which is here only found seemeth to denote an earnest or hot appetite for meat as the former thirst is for drinke land of drought that is dry land for so the wilds or desarts were usually waterlesse Psal. 107. 33 35. Exod. 17. 1. Num. 20. 1 2. Ieâ ãâã 6. weary and consequently thirsty which is caused by wearinesse So Psal. 143. 6. Or wearisome to travell as the Greeke translateth it wailesse which none can goe in Vers. 3. the sanctuary or the sanctitie the holy place so called for the more reverence and because holinesse became that house Psal. 93. 5. for to see this may be meant of his present desire to behold it as in time past or as a continued speech of his passed comfort when I did behold thy strength thy strength and thy glory both these were seene in the Arke of the testimonie whence Gods oracles were uttered Exod. 25. 22. Num. 7. 89. called therefore the arke of Gods strength Ps. 132. 8. also his glory 1 Sam. 4. 21 22. See also Ps. 78. 61. and 105. 4. Vers. 4. celebrate land ãâã glorifie thee The Chaldee paraphraseth on this verse thus because thy mercy which thou wilt doe to the just in the world to come is better than the life which thou hast given to the wicked in this world therefore my lips shall land thee Vers. 5. So will I blesse thee to wit when thââ restorest me againe ãâã sanctuary therefore ãâ¦ã so it may be taken forâ ãâã Sââââ me blesse thee in my life that iâ ãâã I live ãâ¦ã i as the Chaldee saith in my life in this world So Psal. 49. 19. and 104. 33. and 146. 2. lift up my hands that is pray which was with this gesture of holding up the palmes of the hands towards heaven as looking to receive a blessing So Iob 11. 13. Lam. 2. 19. and 3. 41. Psal. 141. 2. It is called also the lifting up of the hands Psal. â8 2. and spreading out of the palmes Psal. 44. 21. and 88. 10. Vers. 6. fat or sâwât and fatnesse Both words in the originall signifie fatnesse and hereby is meant satiety of pleasures so Ier. 31. 14. Psal. 36. 9. The Chaldee expoundeth it satisfied with thy law Vers. 7. when I remember or if I remember ãâã so oft as The Hebrew ãâã if is here used for when as also 1 Sam. 15. 17. So in Greeke e ãâ¦ã of Matth. 6. 22. iâ ãâ¦ã an when Luke 11. 34. watches or oustâdies observations which were in the night as is expressed Psal. 90. 4. See the notes there Vers. 8. helpfulnesse that is a full helpe as Psal. 44. 27. of thy ãâ¦ã gs which the Chaldee translateth of thy divine majestie So Psal. 57. 2. Vers. 9. eleaveth after thee this noteth love constancy and humility and union in the spirit for as man and wife cleaving together are one flesh Gen. 2. 24. so he that cleaveth to the Lord is one spirit 1 Cor. 6. 17. And this union commeth of the Lord who saith by the Prophet aâ the girdle cleaveth to the loynes of ãâã man so have I tied to mee the whole house of Israel that they might be my people Ier. 13. 11. Vers. 10. for tumultuous ruine that is to bring my soule unto destruction or ruine See this word Psalme 35. 8. Vers. 11. They shall make him run out or They the enemies shall powre out him meaning some principall as Saul or every of his sees or Hee every one that seeks my soule shall be made run out that is his bloud shall be shed as waters Psal. 79. 3. A like phrase is used Ier. 18. 21. Ezek. 35. 5. The Greeke translateth They shall be delivered unto the hands of the sword hands that is the edge or force of the sword as Iob 5. 20. Ier. 18. 21. portion of foxes that is left unburied for foxes and other wild beasts to prey upon devoure So Sauls bloud flowed ãâã by the sword and his company slain on mo ãâ¦ã G ãâ¦ã lay for a prey to the beasts 1 Sam. 31. So Christs enemies slaine with the sword are eaten of ravenous fowles Rev. 19. 21. Vers. 12. But the King that is I who am King by Godâ anointing ãâã Sam. 16. 12 13. and Christ the sonne of David 8. sweareth by him that is by God the Chaldee saith by his word
of the King a valley not farre from Ierusalem there Absolom set up his pillar 2 Sam. 18. 18. Vers. 18. Melchisedek the Ierusalemy Thargum saith hu Shem rabba this was Sem the great and in Breshith rabba upon this place it is said this Melchisedek was Sem the sonne of Noe. Hee was called Melchisedek that is by interpretation King of justice Heb. 7. 2. and therein was a figure of Christ the King that reigneth in justice Esay 32. 1. as all Kings should be 2 Sam. 23. 3. Psalm 72. 1. 2. c. Other the best and most ancient Hebrew Doctors doe also hold Melchisedek to bee Sem so Pirke R. Eliezer chapt 8. and Thalmud Babyl in Treatise of vowes at the end of Chap. 3. and Ben Syraoh saith Sem and Seth were glorious among men Ecclus. 49. 16. of Salem both the Chaldee paraphrasts say of Ierusalem which is also called Salem in Psalm 76. 3. and it signifieth Peace Heb. 7. 2 which was the summe and end of Christs administration whom Melchisedek figured Ephes. 2. 14 15. 17. So in him justice and peace have kissed Psal. 85. 11. for the worke of justice is peace Esay 32. 17. and he is called the Prince of Peace Esay 9. 6. And the Hebrew Doctors in Echah rabbethi or Comment on the Lamentations say from Esay 9. 6 the name of the Messias is called Salom Peace And Melchisedek his figure here hath nothing to doe with the warres of the nine Kings but governed his realme in peace brought forth bread c. comming to meet Abram that returned from the slaughter of the Kings Heb. 7. 1. so that the bread and wine was to refresh Abram and his men after their travell as David and his people were refreshed in the wildernesse by good men that brought them victuals 2 Sam. 17. 27. 28. 29. and as on the contrary the Ammonites and Moabites might not enter into the congregation of the Lord for ever because they met not Israel with bread and water in the way when they came out of Aegypt Deut. 23. 3. 4. that is because they refreshed them not when they were faint and weary Deut. 25. 18. Melchisedek doing this as he was King the Apostle being to treat of Christs Priesthood in speciall therefore passeth it over Heb. 7. 1. Albeit even in this action Melchisedek may be minded as a figure of Christ who taketh away the hunger and thirst of all that beleeve in him Ioh 6. 35. ãâã he a Priest or as the Greeke addeth he was a Priest but the word he sometime signifieth a continuance in the same estate as in Psal. 102. 2â thou he that is thou art the same Heb. 1. 12. and of Melchisedek it is said that being made like to the Sonne of God he abideth a Priest continually Heb. 7. 3. And the Iew Doctors in Thalmud treat of vowes chap. 3. scan the text thus He a Priest and not his seed A Priest or Sacrificer in Hebrew Cohen hath the name of Ministration Esay 61. 6. 10. and so the Chaldee paraphrast calleth him here Meshamesh that is a Minister before God most-hye but a principall minister or officer next under God as in 2 Sam. 8. 18. Davids sonnes are called Cohens for which is written in 1. Chron. 18. 17. that they were the first at the Kings hand that is the chiefe about the King The Greek word Hiercus which the Apostle useth in Heb. 7. hath the name of sacrificing or doing sacred that is holy workes This Priesthood of Melchisedek was a figure of Christs as David saith Psal. 110. 4. Iehovah sware and will not repent thou art a Priest for ever according to the order of Melchisedek Which words of David are applyed unto Christ both by our Apostle in Heb. 7. and by the Hebrew Doctors as in Breshith rabba upon Gen. 14. alledging that in Psal. 110. 4. it is said Who is he He is the King Christ of whom it is written Zach. 9. 9. behold thy King commeth unto thee he is just and having salvation It was also the ancient manner in other nations for Kings to be sacrificers as Aristotle sheweth in Polit. b. 3. c. 10. b. 7. c. 9. and Plutarch in Quest. Rom. of God le Ael eljon to the Mighty the High which the Apostle following the Greeke version translateth of God most high Heb. 7. 1. And here the name Ael the mighty God is first used in the history of Abrams victory see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations who then were worshipped Esay 41. 5. 7. 29. The Hebrewes observe that this word Ael in many places signifieth the property of mercy as Eli Eli c. Psal. 22. 2. The Lord is Ael God and hath given light unto us Psal. 118. 27. and the like R. Menachem on Gen. 14. Vers. 19. he blessed this was a worke of the Priests office to blesse in the name of God for ever 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name without all contradiction the lesse is blessed of the better though Abram had the promises Heb. 7. 6. 7. and herein he figured Christ sent of God to blesse us in turning every one of us from our iniquities Act. 3. 26. Luke 24. 50. Blessed be c. This manner of blessing though uttered prayer wise implyeth an assured promise as being done by an holy person in the name of God To teach this where one Prophet expresseth Davids words thus bee thou pleased and blesse and let the house of thy servant be blessed 2 Sam. 7. 29. another recordeth them thus it hath pleased thee to blesse c. 1 Chron. 17. 2. of God or to God as also the Greek saith but the Chaldee translateth it before God it meaneth great spirituall and heavenly blessings from God and making us acceptable to God in Christ Ephes. 1. 3. 6. Alike blessing is on all Gods people Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2. Vers. 20. blessed be God that is thanked or praised for blessing upon men from God signifieth good things powerfully bestowed on them Deut. 28. 2. 3. 4. but blessing of God from men is reverend thankesgiving so where one Evangelist saith that Iesus blessed Mat. 26. 26. another saith hee gave thankes Luke 22. 19. enemies or distressers Melchisedek or Sem respected the injury done to Abram the blessed of the Lord and was not offended at the slaughter of his owne children the Elamites that had captived Lot vers 1. 14. 17. he gave that is Abram gave whereupon the Apostle biddeth us consider how great Melchisedek was to whom even the Patriarch Abram gave the tenth Heb. 7. 4. Hee being partaker of Melchisedeks spirituall things his duty was also to minister unto him in carnall things Rom. 15. 27. tenth or tithe one of ten saith the Chaldee paraphrast This was a signe of homage and thankfulnesse to God for as tribute is
forme of âaâh often used of the Lord Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said And thou shalt sweare Iehovah liveth c. Ier. 4. 2. and where hee saith in the Prophet I have sworne by my selfe Esai 45. 25. the Apostle expresseth it with these words I live saith the Lord Rom. 14. 11. And the signe of an oaâh was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to ãâã and say I live for ever Wherefore the oath ãâã God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. ãâ¦ã lled with the glorie that is all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord unto his glorie and honour Compare Esai 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of with whose glory all the earth is full Verse 22. my glorie under this all Gods glorious works are comprehended as powers are used for powerfull workes Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes that is miracles miraculous and significant workes ten times hereby may be meant no certaine number but many times as in Gen. 31. 7. Iob. 19. ãâã so ten is for many in Levit. 26. 26. It may also be taken properly for now they had sinned ten times First at the red sea Exod. 14. 11 12. then in Marah Exod. 15. 23 24. againe in the wildernesse of Sin Exod. 16. 2. then twice about Manna Ex. 16. 20. 27 28. after that at Rephidim Exod. 17. 1 2 3. then by the Calfe at Horeb Ex. 32. at Taberah Num. 11. 1. and againe at Kibroth Hattaavah Num. 11. 4. and now the tenth time by their rebellion in Pharan Verse 23. If they shall see that is as the Greeke translateth it Surely they shall not see This also is an oath whereby God sweareth they shall not see that is not goe in to enioy the land as is explained by David in Psal. 95. 11. I sware in my anger if they shall enter into my rest which the Apostle openeth thus He sware that they should not enter into his rest Hebr. 3. 18. So If a signe be given Marke 8. 12. is more plainly expounded A signe shall not be given Matth. 16. 4. which I sware unto that is which I sware to give unto your fathers Deut. 1. 35. this was the land of Canaan Gen. 12. 5. 7. called the holy land Zach. 2. 12. the land of Iehovah Hos. 9. 3. the land of Immanuel that is of Christ Esai 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ Hebr. 11. 9 10. therefore the keeping of them out of this land figured also the excluding of them and of all unbeleevers out of the kingdome of heaven Heb. 3. 12 19. and 4. 1 2 3 11. Verse 24. spirit in him or with him that is he was guided by another spirit than the ten spies The same is to be understood of Ioshua as appeareth by Num. 32. 12. though not here mentioned This other spirit was the spirit of faith which the Law cannot give Gal. 3. 2. the spirit of adoption of sonnes not of bondage to feare againe Rom. 8. 14 15. by the guidance of this spirit Caleb constantly followed the Lord obtained the promised inheritance he followed me fully Hebr. he fulfilled after me so in Deut. 1. 36. and Ios. 14. 8 9. 14. By this manner of speech is meant a full and constant following and obedience unto the end the contrary whereof was in Solomon of whom it is said he fulfilled not after the LORD as did David his father 1 Kings 11. 6. and in this people of Israel now generally of whom God saith they fulfilled not after me Num. 32. 11. The Greeke translateth it he followed me the Chaldee he fulfilled or accomplished after my feare Chazkuni expoundeth it he hath accomplished the word after me and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee and fulfill that is confirme thy words his seed in Chaldee his sonnes shall possesse it shall inherit it thus both the Greeke Chaldee do interpret it or shall cause to inherit it that is leave it to their posteritie for an inheritance as it is written It shall be thine inheritance and thy childrens for ever Ios. 14. 9. The word is also used in a coÌtrary meaning to disinherit as before in v. 12. so it may here be traÌslated shal disinherit it that is disinherit and drive out the inhabitants of it and seize upon it as in Ios. 8. 7. ye shall disinherit or seise upon the citie and thus it agreeth with Calebs speech If so be the LORD will be with me then I shall disinherit them or drive them out as the LORD said Ios. 14. 12. In this latter sense Sol. Iarchi here expoundeth it drive it out that is they shall drive out the Anakims and people that are therein This promise Moses related unto Caleb and in the name of the Lord he sware unto him for the performance of it Ios. 14. 9. Verse 25. Now Hebr. And. dwelt or dwelleth Heb. sitteth in the valley after in vers 45. they are said to dwell or sit in the mountaine and sitting as it is often put for dwelling so sometime for lying in wait as in Ios. 8. 9. which may be meant here Chazkuni expoundeth this place thus that as the spies were afraid of Amalek Num. 13. 29. so with them the holy blessed God made them afraid And wheras it is here said in the vally and in v. 45. in that mountaine he accordeth them thus that the most of them sate in the valley some few of them in the mountaine those few warred against them and therfore it is written WHICH SATE IN THAT MOVNTAINE to imply that there were of them which sate in another place or it may be they dwelt in the vally and when they heard that the sons of Israel came against them they went up into the mountaine and lay in wait for them there and wee find that sitting sometime meaneth lying in wait as it is written in Psal. 10. 8. He sitteth in the waiting place of the villages tomorrow turne yee The people were now in Kadesh from whence they sent the spies Num. 13. 26. Deu. 1. 19. after this their rebellion and the slaughter following they abode in Kadesh many dayes and then turned and journeyed into the wildernesse by the way of the red sea Deut. 1. 46. and 2. 1. Chazkuni here saith Tomorrow meaneth after this time for loe they abode in Kadesh many dayes before they began to compasse mount Seir and it is like that phrase in Exod. 12. 34. when thy son shall aske thee tomorrow journey you or journey for you which some understand to mean for your good see Gen. 12. 1. the way of the red
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth ââemos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
that is thy judgement and vengeance for all means of destruction are the Lords sword Isa. 66. 16. and 27. 1. Ier. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it the wicked which deserveth to be killed with thy sword or understand which wicked man is thy sword as Asshur is called the rod of his wrath Esay 10. 5. and so in the verse following from mortall men which are thy hand or with thy hand that is thy judgement or plagne for so Gods hand often signifieth Exod. 7. 4. Act. 13. 11. Vers. 14. of the transitory world that is worldlings as they of the citie are citizens Psalm 72. 16. The word Cheled is used also for the short time of mans age and durance Psal. 39. 6. and 89. 48. Here and in Psal. 49. 2. it is the world named of the transitorinesse for the fashion of this world passeth away 1 Cor. 7. 31. in this life according to Abrahams speech Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. Of the wickeds prosperitie here see Iob 21. 78. c. the sonnes to wit of those worldlings meaning that both they and their children have their fill Or satisfied are they with sonnes as in Iob 21. 11. they send forth their children like a flocke their overplus the residue of their store or their excellencie For this word Iether is used sometime for overplus in quantity Exod. 23. 11. 1 King 11. 41. sometime it noteth also the excellencie or dignitie Gen. 49. 3. Vers. 15. in justice meaning in the justice or righteousnesse which is of God by faith in Christ as Phil. 3. 9. View thy face that is enjoy thy comfortable favour as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. when I awake to wit out of the dust of the earth from the sleepe of death as Esay 26. 19. with thy image to wit I shall be satisfied with it so meaning by image Gods glorie or with thy image that is having it upon me for as we have borne the image of the earthly man so shall we beare the image of the heavenly 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice to be meant of the garden of Eden the heavenly Paradise called justice and that in the world to come which is after the raising of the dead to life it is in the light stored up called the Image and this is that in Psal. 17. I shall be satisfied when I awake with thine Image saith R. Menachem on Deut. 4. But the same Rabbine on Levit. 10. giveth a better exposition of this word justice saying For there is no comming before the most high and blessed King without the Shecinah that is the divine Majestie of God in Christ to signifie which thing it is said I in justice shall view thy face PSAL. XVIII David having beene delivered from all his enemies professeth his love unto God therefore 5 Hee remembreth the great dangers wherein he had beene 7 his cries unto God 8 the Lords wonderfull judgements upon his enemies 17 and deliverance of David 21 He sheweth his integritie of life 27 Gods justice towards all men 33 the victories which hee gave unto David 44 and dominion over peoples 50 The glory of Gods name among the Gentiles for his salvation of Christ whom David figured and of all nations by him To the Master of the Musicke a Psalme of the servant of Iehovah of David which spake to Iehovah the words of this song in the day that Iehovah had delivered him from the hand of all his enemies and from the hand of Saul And he said I Will dearely love thee Iehovah my firme strength Iehovah my rock and my sortresse and my deliverer my God my rocke in whom I hope for shelter my shield and horne of my salvation mine high defence I called upon the praised Iehovah and from mine enemies I was saved The pangs of death compassed mee and the streames of Belial frighted me The pangs of hell went round about mee the snares of death prevented me In the distresse upon me I called on Iehovah and unto my God I cried out he heard my voice out of his Palace and my out-crie before him entred into his eares And the earth shaked and quaked and the foundations of the mountaines were stirred and they shooke themselves because he was wroth Smoke ascended in his anger and fire out of his mouth did eat coales burned from it And he bowed the heavens and came downe and gloomy darknesse was under his feet And he rode upon the Cherub and did fly and he flew swiftly upon the wings of the wind He set darknesse his secret place round about him his pavilion darknesse of waters thick clouds of the skies From the brightnesse that was before him his thick clouds passed away haile and coales of fire And Iehovah thundered in the heavens and the Most high gave his voice haile and coales of fire And he sent his arrowes and scattered them afunder and lightnings he hurled forth and terribly strucke them downe And the channels of waters were seene and the foundations of the world were revealed at thy rebuke Iehovah at the breath of the wind of thine anger He sent from the high place hee tooke me hee drew me out of many waters He rid mee from my strong enemie and from my haters for they were mightier than I. They prevented me in the day of my cloudy calamitie and Iehovah was for a staffe unto me And he brought me forth to a large roomth hee released me because he delighted in me Iehovah rewarded me according to my justice according to the purenesse of my hands rendred he unto me Because I observed the wayes of Iehovah and did not wickedly from my God For all his judgements were before me and his decrees I did not turne away from me And I was perfect with him and kept my selfe from mine iniquitie And Iehovah rendred to me according to my justice according to the purenesse of my hands before his eyes With the gracious Saint thou wilt shew thy selfe gracious with the perfect man thou wilt shew thy selfe perfect With the pure thou wilâ shew thy selfe pure and with the froward thou wilt shew thy selfe wry For thou wilt save the poore afflicted people and wilt bring low the loftie eyes For thou hast lighted my candle Iehovah my God hath brightned my darknesse For by thee I have broken thorow an host and by my God I have leaped over a wall God his way is perfect the saying of Iehovah is tried he is a shield to all that hope for safety in him For who is God besides Iehovah and who is a rocke except our God God that girdeth me with valour and giveth my way perfect He matcheth my feet as Hindes feet and upon my high places hee maketh me stand He learneth my hands to
words or my matters perverting them and giving them another figure or fashion So the Hebrew word is used for fashioning Iob 10. 8. It signifieth also grieving Esa. 63. 9. Vers. 7. They draw together or gather that is convene and combine together or gather warres as is expressed Psal. 140. 3. So Psal. 59. 4. my steps or my heeles or footsâles after the manner of that old Serpent Gen. 3. 15. Vers. 8. cast downe or make descend to wit to the pit of corruption as Psal. 55. 24. or nether parts of the earth as Ezek. 32. 18. Vers. 9. my wandring my flitting to and fro as from Sauls presence to Gath 1 Saâ 21. 10. from thence to the cave of Adullam 1 Sam. 22. 1. from thence to Mispeh in Moab vers 3. then to the forest of Hareth in Iudah vers 5. then to Keilah 1 Sam. 23. 5. thence to the wildernesse of Ziph vers 14. thence to the wildernesse of Maon ver 25. then to Eugedi 1 Sam. 24. 1 ãâã and so from place to place as a partrich on the mountaines in all which David acknowledged Gods care and providence towards him in thy bottle that is reserve them diligently Bottles were used to put in milke and wine Iudg. 4. 19. 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wandring called Nod a bottle being also in that tongue called Nod having difference in writing but none in sound are they not in thy register or in thy booke and reckoning meaning doubtlesse they are A question is often used for an earnest affirmation or deniall As when one Evangelist saith Doe yee not erre Mar. 12. 24. another saith ye doe erre Mat. 22. 29. Vers. 10. that God will be for me or with me or that God is mine as the Greeke saith thou art my God Vers. 13. Thy vowes are upon me that is I have thank-offerings ready wherewith to pay my vowes which I made unto thee A like phrase is in Prov. 7. 14. Vpon me are peace-offerings See also how vowes were paid with peace or thank-offerings Lev. 7. 15 16. Psal. 66. 13. Or they are upon me that is I am bound to pay them or doe now binde my selfe and take them upon me The Chaldee saith Oâ me I have received O God thy vowes confessions that is as the Chaldee saith sacrifices of confession or thanks which were distinguished from vowes Lev. 7. 12 15 16. Vers. 14. hast thou not also meaning surely thou hast as before in vers 9. and Psal. 116. 9. from sliding or from driving from thrust that is from sliding by the thrust of my enemies to walke on or converse it noteth a continuall and pleasing carriage of ones selfe acceptable to God therefore the Greeke expresseth it by well-pleasing and the Apostle followeth the same in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9. The meaning also of the phrase here is that I may walke as that which one Prophet saith lashabeth to dwell 1 Chron. 17 4. another saith leshibti that I may dwell 2 Sam. 7 5. the light of the living or light of life meaning the vitall of lively light which men here on earth doe enjoy and therefore in Iob 33. 28 30. this is opposed to the pit or grave and in Psal. 116. 9. it is called the land of the living whereof see Psal. 27. 13. This also respecteth the better light of life mentioned by our Saviour Ioh. 8. 12. PSAL. LVII David in prayer flying unto God complaineth of his dangerous case 8 He encourageth himselfe to praise God To the master of the musicke Corrupt not Michtam of David when he fled from the face of Saul into the cave BE gracious to me O God be gracious to me for in thee my soule hopeth for safety and in the shadow of thy wings will I hope for safetie till the wofull evils passeth over I will cal unto God most high to the God that perfectly accomplisheth towards me He will send from heavens and save me he hath put to reproach him that would swallow me up Selah God will send his mercy and his truth My soule is among Lions I lie among inflamers the sonnes of Adam their teeth are speares and arrowes and their tongue a sharpe sword Be exalted over the heavens O God over all the earth be thy glory They prepared a net for my steps he bowed downe my soule they digged a pit before me they are fallen into the midst of it Selah Firmely prepared is my heart O God firmely prepared is my heart I will sing and praise with Psalme Raise up my glorie raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Lord I will praise thee with Psalme among the nations That thy mercy is great unto the heavens and thy truth unto the skies Be exalted over the heavens O God over all the earth be thy glory Annotations COrrupt not or Bring not to corruption or perdition This word sometime importeth corruption of faith and manners by sinne as is noted on Psal. 14. 1. sometime perdition or utter destruction the punishment of sin Ps. 78. 38. 45. Gen. 6. 13 and 9. 11. 15. it is a more vehement word than killing Ezek. 9. 6 8. This word is also in the title of the 58 59 and 75. Psalmes Michtam a golden song See Psal. 16. 1. from face or for feare of Saul See Psal. 3. 1. into the cave Saul sought David in the wildernesse of Engedi upon the rocks among the wilde goats and being there in a cave David cut off the lap of Sauls coat and would not kill him Which when Saul after perceived his heartrelented for Davids kindnesse and hee wept acknowledging his fault And taking an oath of David that hee should not destroy his seed hee ceased his persecuting for a time 1 Sam. 24. David in that distresse made this Psalme Vers. 2. evills passeth that is every evill or the whole heape of evills passeth Vers. 3. perfectly accomplisheth or performeth to wit his grace or his promise or my affaires bringing them to a full end and stay So Psal. 138. 8. A like speech the Apostle useth Phil. 1. 6. Vers. 4. He will send or usually sendeth to wit his hand as Psal. 144. 7. or his Angell as Dan. 3. 27. and so the Chaldee explaineth it or his mercy and truth as after here followeth swallow mee or breatheth after mee See Psalm 56. 2. Vers. 5. Lions called here Lebaim âeartie stout couragious Lions of Leb that is heart courage As there be sundry sorts of Lions so have they sundrie names see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutnesse of their heart 2 Sam. 17. 10. boldnesse Prov. 28. 1. and grimnesse of their countenance 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David as were the Kings of Asshur and Babel after unto Israel Ier. 50. 17. the Roman Emperour to Paul 2
they are written 2 Chro. 32. 32. and that which the Prophet averreth All these my hand hath made Esa. 66. 1. is turned into a question hath not my hand made all these Act. 7. 49. Againe when God said to David shalt thou build me an house 2 Sam. 7. 5. he meant thou shalt not build 1 Chron. 17. 4. when Christ saith how shall Satans kingdome stand Mat. 12. 26. he meaneth it cannot stand Mark 3. 26. and thinke ye that I am come to give peace Luk. 12. 51. is as if hee had said thinke it not Matth. 10. 34. I will passe on to a few moâ observations When speech is of many where one is principall the scripture setteth it downe either as of one or of many indifferently As heare thou the word 1 King 22. 19. or heare ye the word 2 Chron. 18. 18. And they killed 2 King 25. 6. or the king of Babel killed Ier. 52. 10. David offered 2 Sam. 6. 17. or they offered 1 Chron. 16. 1. They made peace with David and served him 1 Chron. 19 19. or they made peace with Israel and served them 2 Sam. 10. 19. So Peter said unto Christ Mat. 15. 15. whereas another Evangelist saith his disciples asked him Mar. 7. 17. And couldest not thou Peter watch Mar. 14. 37. or could not ye my disciples watch Mat. 26. 40. By this we may gather the reason why Christ at other times spake to Peter singularly that which was intended also to the rest in Matth. 16. 17. 19. compared with Ioh. 20. 22. 23. which some not observing would restraine the keyes of the kingdome unto Peter onely But oft times there is a force in words whereby other persons or things are excluded as when Moses saith they shall be one flesh Gen. 2. 24. he meaneth they two not moc shall be one flesh Mat. 19. 5. and saying of God him thou shall serve Deut. 6. 13. he intendeth him onely Mat. 4. 10. It was not lawfull to eat the Shew bread but for the Priests Mar. 2. 26. that is but for the Priests onely Mat. 12. 4. and the fig tree had nothing but leaues Mark 11. 13. that is nothing but leaves onely Mat. 21. 19. Accordingly Paul saith a man is not justified by the workes of the law but by the faith of Iesus Christ Gal. 2. 16. whereby is meant by faith onely In expounding the Oracles of God we are taught to take absolute and indefinite speeches in the largest sense unlesse there be some speciall reason of restraint As when he said to Moses See and make thou them according to their patterne Exod. 25. 40. the meaning is See thou make all things according to the patterne Heb. 8. 5. And in saying Cursed be he that confirmeth not the words of this law Deut. 27. 26. it extendeth thus farre Cursed be every one that continueth not in all things which are written in the booke of the law Gal. 3. 10. When he promiseth Christ to put his enemies for his footstoole Psal. 110. 1. he meaneth all his enemies 1 Cor. 15. 15. 25. So other such precepts and promises are in like manner to be understood But sometime generall words are used which scripture and reason teacheth to restraine as all Israel went up with David to Baalah 1 Chron. 13. 6. meaning all the people that were with him as another Prophet explaineth it 2 Sam. 6. 2. So Christ healed all that were sicke Mat. 8. 16. that is all the sicke that were brought unto him or as another Evangelist saith Many that were sicke Mark 1 34. Thus all is used for very many Mat. 21. 26. Luk. 21. 17. Phil. 2. 21. Gen. 41. 57. none for very few Ier. 8. 6. 1 Cor. 2. 8. nothing for very little Ioh. 18. 20. Act. 27. 33. Or with other speciall restraint as of his fulnesse have wee all received Ioh. 1. 16. that is all we which beleeve and the like It is not the least help in opening the scriptures to observe words speeches that differ in sound but accord in sense set down the same thing in sundry termes one of w ch do often give light unto another As the word of the Lord came 2 Sam. 24. 11. or the Lord spake 1 Chro. 21. 9. There fell 1 Chro. 21. 14. or there died 2 Sam. 24. 15. To sit on his throne 1 King 3. 6. or to reigne in his stead 2 Chro. 1. 8. They fast not Mat. 9. 14. or they eat and drinke Luk. 5. 33. The time of tentation Luk. 8. 13. or of affliction and persecution Mark 4. 17. To enter into life Mat. 18. 9. or into Gods kingdome Mar. 9. 47. To take away the key of knowledge Luk. 11. 52. or to shut up the kingdome of heaven Matth. 23. 13. Thus they that are in one place called Hypocrites Matth. 24. 51. are in another called infidels Luk. 12. 46. and they that walke not according to any law Mark 7. 5. are said to transgresse the same Mat. 17. 2. And the Wicked one Mat. 13. 19. the Devill Luk. 8. 12. and Satan Mark 4. 15. are all one By comparing the holy writers thus even mysteries in words and phrases are manifested and difficulties may be cleared As in 2 Sam. 7. 23. halecu Aelohim that is God they went this soundeth to a paynim as if there were many Gods but the same thing written by another Prophet halac Aelohim God he went 1 Chro. 17. 21. refuteth the plurality of Gods though closely teaching the trinity of persons in the Godhead So when David saith for thy words sake 2 Sam. 7. 21. or as another recordeth his speech for thy servants sake 1 Chron. 17. 19. these two compared shew that David meant for thy Christs sake for Christ is both the word Ioh. 1. 1. and the Servant of God Mat. 12. 18. 21. When Davids sons are called by one Prophet Cohanim that word which we English Princes or Priests 2 Sam. 8. 18. and by another are named the First or Chiefe at the kings hand 1 Chron. 18. 17. we may hereby learn the office of Christ our Cohen both Prince and Priest who now sitteth at the right hand of the throne of the Majestie of God in the heavens Heb. 8. 1. So for other materiall things in Israel which we are not acquainted with scriptures compared doe explaine them As when Solomon put three pound of gold to one shield 1 King 10. 17. and another Prophet saith three hundred shekels of gold went to one shield 2 Chro. 9. 16. we may certainely gather that the Maneh or Pound in Israel was a hundred shekels When K. Achaz made his sonne to passe through the fire 2 King 16. 3. if any know not what this meaneth another scripture telleth us he hurnt his sons in the fire 2 Chron. 28. 3. So the Debir or Oracle in Solomons temple 1 King 6. 23. is shewed to be the Holy of holies or most holy place in that house 2 Chron. 3. 10. When Christ teacheth us to
pray Forgive us our debts Mat. 6. 12. thereby is meant our sinnes Luk. 11. 4. with many other like of profitable use in letters words and phrases throughout the Bible And the more to excite men to search and conferre the scriptures I will note a few moe not unlike the former The name of God and of Christ how often is it mentioned in the holy booke yet not alwaies understood How be it the Prophets and Apostles open themselves one saying he shall build an house to my name 2 Sam. 7. 13. another he shall build an house to me 1 Chro. 17. 12. so Christ saith for my name Mat. 19. 29. that is for me and the Gospell Mark 10. 29. for my name sake Luk. 21. 12. that is for my sake Mark 13. 9. So things spoken by the Prophets in the Lords name 1 Chro. 21. 19. were the Lords commandements 2 Sam. 24. 19. accordingly Iames saith of the Prophets they have spoken in the name of the Lord Iam. 5. 10. and where the Prophet saith the Iles shall wait for Christs law Esa. 42. 4. the Apostle expoundeth it the Gentiles shall trust in his Name Mat. 12. 21. When David saith he prayed before the Lord 1 Chro. 17. 25. and the like is spoken of Ezekiah 2 King 19. 15. the meaning is that they prayed unto the Lord as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29 is called the worshipping of him Mark 15. 19. and when the Devill would have had Christ done worship before him Luk. 4. 7. he knew that in so doing he should worship him Matth. 4 9. yet many at this day though they pray and doe worship before images and idols they will not be a knowne that they pray or doe worship unto them It is needfull for us to understand that as the scriptures are a 2 Kin. 22. 13. with 2 Chron. 34. 21. of God so whatsoever is written in them is written unto all of us this will increase our faith and our odedience If any doubt hereof the Evangelists cleare it for when one writeth God spake unto Moses Mark 12. 26. another saith it was spoken unto you by God Matth. 22. 31. Againe Moses said Matth. 22. 24. is as much as Moses wrote unto us Mark 12. 19. So Christs blood shed for many Mat. 26. 28. is applied in particular shed for you Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible it would greatly further them in godlinesse now the Lord complaineth of the contrary I have written unto them the great things of my law but they are counted as astrange thing Hos. 8. 12. For these causes I have chiefly laboured in these annotations upon Moses to explaine his words and speeches by conference with himselfe and the other Prophets and Appostles all which are commenters upon his lawes and do open unto us the mysteries which were covered under his veile for by a true and sound literall explication the spirituall meaning may the better be discerned And the exquisite scanning of words and phrases which to some may seeme needlesse will be found as painfull to the writer profitable to the reader Our Saviour hath confirmed the Law unto every jote and tittle Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine On the contrary the mistaking of phrases oft times occasioneth errour as from Iakobs speech in Genesis 48. 16. let my name be called on them and the name of my fathers Abraham and Isaak some would gather the doctrine of prayer unto the dead or saints departed whereas the phrase there meaneth not prayer at all but to be named of them as their children as by other scriptures compared may be seene Dan. 9. 19. Esay 4. 1. Next this main helpe of the scriptures themselves I compare the Greek Chaldee versions the first of them being in the world before Christs comming in the flesh the other soon after both of great authority especially the Greeke honored even by the Apostles in their so often following not onely the words but even the Theologicall exposition Of many I will produce these few examples In Esay 11. 10. Christ is promised for an ensigne of the peoples this the Greeke version explaineth to rule over the nations and so doth Paul alledge it in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners the Greek translateth he resisteth the proud and Iames followeth their very words Iam. 4. 6. In Prov. 11. 31. the righteous is recompensed in the earth the Greeke saith he is scarcely saved and Peter saith the same 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law the Greeke interpreteth it the Gentiles shall trust in his name and the holy Ghost approveth this in Matth. 12. 21. When Moses saith of man and wife they shall be one flesh Gen. 2. 24. the Greeke addeth they two and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith in David my eares thou hast digged or opened Psal. 40. 7. the Greeke expoundeth it a body thou hast fitted me and the same words Paul bringeth as Scripture in Heb. 10. 5. So many Greeke words are found in the Apostles writings according to the Greeke version of the Prophets as Aretas praises in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa in Iude vers 16. are such as regard accept or honour the persons of men from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses Counsells that is Counsellors in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias in Luk. 16. 9. is false or deceitfull riches opposed in v. 11. to the true as the Hebrew Sheker is often turned Adikia Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered I observe sundry things from the Greek translatioÌ which serve for the better understanding of Moses text other scriptures that have refereÌce to th same Concerning the Chaldee paraphrast and other Heberew doctors of the ancienter sort and some later of best esteeme for learning as Maimony or Rabbi Moses ben Maimon who abridged the Talmuds others I alledge their expositions for two causes the one one to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel which the Rabbines did record and without whose helpe many of those legall rites especially in Exodus and Leviticus will not easily be understood By their records also many particulars about the Passeover which Christ kept Matt. 26. the Phylacteries which the Pharisees wore Mat. 23. other things mentioned in the Evangelists will much be cleared whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition therein the later Rabbines are for the most part blinde but we are
feare the Lord Lev. 26. 4. Ezek. 34. 26. 27. fugitive or wanderer a curse which David wished to his enemies Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart as in Esay 7. 2. so the Greeke here translateth Sighing and trembling shalt thou be on the earth Vers. 13. my iniquity or my punishment for iniquity see the annotations on vers 7. and Gen. 19. 15. then may be forgiven or then thou mayest forgive Or referring it to the punishment greater then I can beare In this sense Kain murmureth against Gods justice in the former hee despaireth of his mercie So the Greeke translateth my fault is greater then may be forgiven me and the Chaldee paraphrase maketh the same exposition Here in Kain is fulfilled that saying hee beleeveth not to returne out of darkenesse and hee is waited for of the sword Iob 15. 22. And in him may bee seene seven abhominations so many as are in the heart of him that hateth his brother Prov. 26. 25. for first he sacrificed without faith secondly was displeased that God respected him not thirdly hearkened not to Gods admonition fourthly spake dissemblingly to his brother fiftly killed him in the field sixtly denyed that hee knew where hee was seventhly asketh not nor hopeth for mercy of God but despaireth and so falleth into the condemnation of the Devill Vers. 14. shall I be hid or be absent as Gen. 31. 49. This meaneth a fearefull banishment from the face or presence of God in his Church as after followeth in vers 16. Contrary to which is the appearing before Gods face in the place of his publique worship Exod. 23. 17. Psal. 42. 3. Iob professeth his faith in this respect opposite to Kains despaire Iob 13. 20. c. whosoever or every one that findeth or meeteth me This sheweth his terrour in conscience fearing just recompence and fleeing where none doth pursue as Lev. 26. 17. 36. Iob 15. 20. 21. Prov 28. 1. Amongst the ancient Romans when a man was cursed for any wicked fact whosoever would might freely kill him Dionys. Halicarnass l. 2. And of old among the Galles or French-men such as obeyed not their Priests the Druydes were forbidden the sacrifices their divine worship and those so forbidden were reputed amongst the most wicked all men shunned them and would not converse or talke with them fearing to bee defiled even by light communication with them no benefit of law was allowed them nor any honour done unto them Caesar Comment de bello Gall. l. 6. A like severe censure was also among the Greekes as K. Oedipus his words shew in Sophocles in Oedip. Tyr. Vers. 15. sevenfold that is he shall have much greater punishment for seven meaneth much or many Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation Hereby God repressed further bloodshed which men else might rush into for soone after the earth was filled with violence Gen. 6. 11. He let Kain live miserably for a warning to others as David having reference hereto saith Slay them not lest my people forget make them wander abroad as fugitives by thy power Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning wherefore Kains posterity is after reckoned to the seventh generation upon Kain or unto Kain to secure him from his feare Vpon him to keepe others from killing him as in another case in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them were not slaine lest any or that not any slay or smite that is kill him The full speech is to smite him in soule as Gen. 37. 21. and where one Prophet saith he smote 2 King 14. 5. another expounds it hee killed 2 Chron. 25. 3. Verse 16. from the presence or from before the face of Iehovah that is from the place of Gods word and publique worship which in likelihood was held by Adam the father who being a Prophet had taught his children how to sacrifice and serve the Lord. So on the contrary to come into Gods presence or before him 1 Chron. 16. 29. is explayned in Psal. 96. 8. to be the comming into his courts Gods face or presence is mans greatest joy in this life and in that which is to come Exod. 33. 14 15. 16. Psal. 17. 15. Of which Kain was now deprived for the evill shall not sojourne with God nor fooles shall stand before his eyes Psal. 5. 5. 6. Otherwise as Gods face signifieth his al-seeing providence and government none can flee from it Psal. 139. 7. 12. Ier. 23. 24. Of Ionas it is likewise said he rose up to flee from the presence of the Lord Ion. 1. 3. dwelt or sate that is seated himselfe Sitting is used for dwelling as after in vers 10. and often in the Scriptures Nod in Greek Naid so named because Kaine was there Nad that is a vagabond as God threatneth before in vers 12. Vers. 17. knew his wife that is lay with her as v. 1. This was one of Adams daughters spoken of in Gen. 5. 4. to whom it seemeth hee was maried before And here follow seven generations of Kain reckoned for God letteth the wicked prosper in this world Psal. 17 14. he increaseth nations and afterward destroyeth them Iob. 12. 23. Enoch in Hebrew Chanoch by interpretation Catechised Instructed or Dedicated It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building this manner of speech which the Greeke translation also keepeth may imply a beginning of the worke though perhaps not finished as after in the building of Babel Gen. 11. And Kains building of a citie seemeth to be for his better security from his feares and to denote his worldly affection otherwise then Abraham had who looked for a citie that hath foundations whose builder and maker is God Heb. 12. 10. the name of his sonne so proclaiming his name on the citie as David sheweth vaine worldly men doe on lands Psal. 49. 12. As Kains name signified Possession so had he possessions of children citie riches arts c. in this world all which Abel wanted whose inheritance was in heaven Vers. 18. Irad or Ghâirad in Greeke Gaidad for the Hebrew letters * ãâã ãâã ãâã ãâã ãâã R. and * ãâã ãâã ãâã ãâã ãâã D. are one much like another and often put one for another by the Greeke translators and in the Hebrew text it selfe as Riphath Gen. 10. 3. is Diphath 1 Chron. 1. 6. Ch ãâ¦ã dan Gen. 36. 26. is Chamran 1 Chron. 1. 41. Hadar Gen. 36. 30. is Hadad 1 Chron. 1. 50. Hadarezer 1 Chron. 18. 3. is Hadadezer 2 Sam. 8. 3. and sundry the like which shew that the Hebrew letters had the same forme and figure of old which they have at this day Mehujael or Mechujael written
immediately after Mechijael in Greek Mâdelaal according to the name of Kainans sonne in Gen. 5. 12. Methusael in Greeke Mathousala as also they write Ehochs sonne Gen 5. 21. L ãâ¦ã or Lemâââ so Gen. 5. 21. Kains posteritie accord in name with Seths Vers. 19. two wives so violating the law of mariage which by Gods ordinance was to be but with one wife Gen. 2. 18. 24. Adah by interpretation an Ornament as Zillah or Sella signified her Shadow Vers. 20. Iabal in Greeke Iobel father that is master as the Chaldee expoundeth it Every crafts-master that either first inventeth or perfecteth and teachech any art is called a Father So in the verse following dwell in tents that is used Shepherdy for shepheards used tents to remove from place to place where best pasture was to be found Esa. 38. 12. Song 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase him that dwelleth is meant of many as the Greeke also translateth it them that dwell So dweller 2 Sam. 5. 6. is expounded dwellers 1 Chron. 1. 4. enemie 1 King 8. 37. 44. is enemies 2 Chron. 6. 28. 34. and many the like See also Gen. 3. 2. cattell Hebr. possession understanding the word cattell as it explained in Gen. 26. 14. hee had possession of flockes and possession of herds So the Greeke here translateth feeders of cattell The supply of such words is often made in the text it selfe as a thousand 2 Sam. 8. 4. that is a thousand charrets 1 Chron. 18. 4. Vzzah put forth to the arke 2 Sam. 6. 6. that is hee put forth his hand to the arke 1 Chro. 13. 9. See also Gen. 5. 3. Vers. 21. handle that is play upon as the Chaldee paraphraseth he was master of all that play on the Psaltery and knew musicke which the Greeke translateth this was he that shewed the Psaltery and the Harpe organ it hath the name in Hebrew of lovelinesse and delight and it was an instrument of joy Iob 21. 12. so was the Harpe called therefore the pleasant Harpe Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh yet were they irreligious as is written they said vnto God depart from us and what should the Almighty doe for them For he filled their houses with good things Iob. 22. 17. 18. Vers. 22. instructer Hebr. a whetter or sharpner which the Chaldee expoundeth also a master He sharpely and wittily taught Smiths craft and instruments of warre The Heathens after faigned Vulcan which name seemeth to bee borrowed from this Tubal-cain to bee the god of Smiths Naamah she hath her name of Pleasance Thus with profits and pleasures they of the olde world passed their time eating and drinking marying and giving in mariage untill the day that the flood came and tooke them all away Math. 24. 38. 39. The Hebrew Doctors in Midras Ruth and Zohar say of this Naamah that all the world wandred in love after her yea even the sons of God as in Gen. 6. 2. that of her there were born evil spirits into the world Vers. 23. I have killed c. or I would kill a man in my wound yea a yong man in my hurt The Hebrew is of the time past as speaking of murther committed and so the Greeke translateth I have killed a man but it may also be interpreted as a boastfull threat for time to come that if any did wound or hurt him he should surely dye for it And it may bee that for violating the law of mariage by taking two wives God vexed him with a disquiet life betweene them that they lived in discontent and emulation one with another as there is an example in 1 Sam. 1. 6. 7. and both of them with their husband so in his wrath hee uttered these words unto them to represse their strife Or he thus boasteth of his valour for some other cause The Chaldee Paraphrast understood this in a contrary sense as if it were a question for have I killed c. that is I have not and expoundeth it thus For I have not killed a man that I should beare sinne for him nor destroyed a young man that my seed should be consumed for him to my hurt or for my stripe the originall word signifieth a wayl or mark of a stripe or wound in the flesh Vers. 24. seventy and seven fold that is if he that killeth Kain shall be punished seven fold then hee that killeth me shall be seventy seven fold It seemeth to be an insolent contempt of Gods judgement and abusing of his patience towards Kain v. 15. Because sentence against an evill worke is not executed speedily therefore the hearts of the sonnes of men is full in them to doe evill Eccles. 8. 11. Vers. 25. Seth Heb. Sheth that is Set or Appointed to weet in Abelsroome He was not borne till 130 yeeres after the creation Gen. 5. 3. It might be Adam had other sonnes and daughters before Gen. 5. 4. but none in whom such expectation of good was for Seths posterity onely remained at the Flood when all the world perished Gen. 7. seed that is another sonne that as Abrahams seed was called in Isaak Ismael being excluded Gen. 21. 12. so Eves seed should bee in Seth and not in any other of her children Seed is usually put for children as they left no seed Mar. 12. 22. is expounded they left no children Luke 20. 31. stead of Abel Eve sheweth a reason of her sonnes name also her faith grounded on Gods appointment setling of his mercy concerning this seed who should be faithfull as Abel and a father of the world who are all called the sonnes of Seth Num. 24. 17. and the father of our Lord Iesus after the flesh Luke 3. So in Ezek. 37 dead bones revive againe and in Revel 11. 11. the witnesses killed have the spirit of life from God entring into them Vers. 26. also himselfe or to him also when hee was 105 yeeres old Gen. 5 6. and the world 235. Enos so he is written in Greeke Luke 3. 38. in Hebrew Aenosh that is by interpretation sorrowfull grievously-sicke miserable So named as seemeth for the sorrowfull state of those dayes wherein great corruption grew in the Church Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men as being Enos or sonnes of Enos full of sorrow and misery Psal. 8. 5. and 144. 3. And to abate mens pride David saith let the nations know that they be Enos or wofull men Psal. 9. 21. began men profanely to call or profanenesse began in calling or for calling on the name of Iehovah The Hebrew word may be translated men began or men profened but is commonly understood ãâ¦ã ere of the learned Hebrewes to meane profanenesse and some translating it began yet take it thus men began to call their idols by the name of the Lord as images and representations of God were called Gods Exod. 32. 4. The
stable and constant so where one Prophet relateth Davids words be it faithfull for ever 1 Chron. 17. 23. another writeth stablish thou for ever 2 Sam. 7. 25. and againe faithfull shall thy house be 2 Sam. 7. 16. for which in 1 Chron. 17. 14. is written I will stablish him in my house And as beleefe is with the hart Rom. 10. 10. so it is said Iaakobs heart fainted for he beleeved them not Gen. 45. 26. whereby it appeareth that beleefe is a lively motion of the heart and spirit firmly resting in the things spoken When Iaakob saw the Waggons which Ioseph had sent whereby he was moved to beleeve it is said that his spirit revived Gen. 45. 27. And Paul saith that faith is the ground or confidence of things hoped for the evidence of things not seene Heb. 11. 1. in Iehovah the Greeke translateth he beleeved God and so the Apostles cite the words Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. be imputed it that is God imputed that beleefe The Greeke which also the Apostle followeth saith it was imputed or thought counted esteemed for justice or righteousnesse the word for is added in Greeke and by the Apostle in Rom. 4. 3. and elsewhere in the Hebrew Psal. 106. 31. which also in repeating things expresseth such words wanting as lebeith in the house Ier. 52. 17. which in 2 King 25. 13. was written onely beith the house Now of this the Apostle inferreth To him that worketh the reward is not imputed or reckned of grace but of debt but to him that worketh not but beleeveth on him that justifieth the ungodly his faith is imputed for justice Roman 4. 4. 5. where he maketh Abram to be in himselfe ungodly or impious as having beene an idolater Ios. 24. 2. and still without glory of workes before God Rom 4. 2. but counted just for his faith in the promises of God vers 21. 22. adding that it is not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we beleeve on him that raised up Iesus our Lord from the dead Rom. 4. 23. 24. Vers. 7. from Vr This sheweth that Abram was particularly called at the first though Moses expressed it nor Gen. 11. 31. and Stephen rightly gathered it from this place and from Ios. 24. 3. as from the words of Abrams second calling Gen. 12. 1. hee gathereth what were the words of his first calling Act. 7. 2. 3. 4. Of this Vr see Gen. 11. 28. Vers. 9. Take unto me that is Take and offer unto me so the Chaldee translateth Offer before me Gen. 48. 9. take them to me is bring them so in Exod. 25. 2. and often and thou hast taken gifts Psal. 68. 19. is expounded by the Apostle thou hast given gifts Eph. 48. a three-yeerling or a trebled heiffer but the Greeke translateth a three yeerling heiffer Howbeit the Chaldee paraphrast saith three heiffers c. the Hebrew signifying trebled or thirded is indifferent to either but the first seemeth fittest here Some take it for dividing into 3 parts but they were parted in the mids vers 10. a young pigeon the Hebrew word is used in Deut. 32. 11. for yong eagles but the Chaldee here hath barjonah a yong dove and the Greeke hath a dove and thus also it accordeth with the law in Lev. 1. 14 where yong doves are expresly mentioned And as there all offrings were either of beeves or sheepe or of goats of turtles or yong doves Lev. 1. 2. 10. 14. so here they all are commanded to Abram And figured out his children that should bee slaine as sacrifices and mortified by afflictions foure hundred yeeres as God after expoundeth it in vers 13. for the sacrifices of beasts signified our more reasonable service of God Rom. 12. 1. Esay 66. 20. Roman 15. 16. Vers. 10. and gave that is layd or put every oneâ part or halfe Hebr. man his part but Ish man is every one and is so expounded by Paul in Heb. 8. 11. from Ier. 31. 34. and is applied to all other things as well as to men here to beasts and birds and in Esay 36. 18. to the Gods of the Heathens The parts were laid asunder one against another as shoulder against shoulder leg against leg with a space to goe betweene Vers. 17. God hereby signifying that the affliction of Abrams seed should be ordered so by his providence that after the time limited they should be restored one part to another as the bones of that people scattered in Babylon came againe together bone to his bone Ezek. 37. 7. 11. 14. parted not according to the law after given which bade it should bee cleaved with the wings thereof but not divided asunder Lev. 1. 17. Vers. 11. the fowles ravenous birds as Eagles Kites c. which prey upon dead bodies Figuring the Aegyptians and enemies of Abram seed which should seeke to devoure them So the Kings of Babel and Aegypt are likened to Eagles Ezek. 17. 3. 7. 12. and the fowles are called to eat of sacrifices Ezek. 39. 10. Rev. 19. 17. 18. And the Ierusalemy paraphrast expoundeth the fowles to be the monarchies that afflicted Israel buffed them drove them away with a wind or blowing as the Hebrew importeth So Moses and Aaron saved Israel from being devoured by the Aegyptians Exod. 7. c. Vers. 12. going or to goe downe that is about or ready to set Hebr. to goe in a deep-sleepe The Greeke calleth it an extasie or trance so Gen. 2. 21. The Hebrew Doctors observe concerning visions shewed to the Prophets that they saw no propheticall vision but by dream or by night vision Num. 12. 6. and 22. 19. 20. or by day after that a deepe-sleepe was falne upon them Dan. 10. 9. And all that prophesied their joynts trembled there remained no strength in them and their thoughts were troubled and the mind was left changed to understand that which was seene as is said of Abram and loe a terrour a great darknesse fell upon him and of Daniel my vigour was turned in me into corruption and I retained no strength Dan. 10. 8. Maimony in Iesudei hatorah chap. 7. S. 2. But they except Moses as the Scripture also doth Num. 12. 7. 8. a terrour this and the darknesse following shadowed out also the great discomforts that Abrams children should have by the vexation of their enemies as David and others complayne of the like in their afflictions Psal. 55. 4. 5. 6. and 88. 7. 17. So the Ierusalemy paraphrast applyeth this vision to the Kingdomes of Babel Madai Iavan and Edom that is Rome which should bring Abrams children into bondage Vers. 13. knowing know that is know assuredly see Gen. 2. 17. not theirs meaning Aegypt Mesopotamia and Canaan it selfe wherein they were but strangers Gen. 17. 8. Psal. 105. 11. 12. and therein afflicted Gen. 21. 9. and 26. 7. 14. 15. c. but chiefly in Aegypt 400 yeere which beganne when
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T ãâ¦ã Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their ãâã he Greek translateth considered their labour in Chaldee their ser ãâ¦ã de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and ãâã are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. ãâã so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâkoum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a ãâã ãâã ãâã ãâã ãâã R. for b ãâã ãâã ãâã ãâã ãâã C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c ãâã ãâã ãâã ãâã ãâã In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâanslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. âye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more ãâã ãâã ãâã ãâã ãâã AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soââe the things
all such shall perish in the time of their visitation Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say when Israel came out of Egypt what did the holy blessed God he threw downe all the images of their abominations and they were broken in peeces Pirkei R Eliezer chapter 48. judgments the Greeke translateth it vengeance This was done that God might be knowne to be greater than all the gods Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt Ezek. 20. 8. Vers. 13. passe or leape the Hebrew is pasach and this sheweth the reason of the name Pasch or Passeover and so Christ is called because his blood clenseth us from all sinne and delivereth us from wrath 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth I will protect you the Chaldee I will spare you and so in verse 27. to destruction Hebr. to corruption that is to be corrupted or destroyed by the destroyer as vers 23. V. 14. festivally keepe it implieth mirth joy for their deliverance hereby remembred see Ex. 5. 1. and at their feasts they were commanded to rejoyce and forbidden to mourne or weepe Deut. 16. 11. 15. Nehem. 8. 9. 12. everlasting statute Heb. statute of eternity meaning an eternall ordinance to be kept once a yeere al daies of their life till Christ became our Passeover since which time it is also kept eternally in remembrance of his death untill he come Deut. 16. 1. 3. 1 Corinth 5. 7. 8. and 11. 25. 26. Vers. 15. Seven daies after the paschall day for it was a distinct feast and commandement The Passeover was to be kept on the fourteenth day of the first moneth at even the feast of Vnlevened bread beganne the fifteenth day of the same moneth and lasted seven daies of which the first day and the last the seventh day were holy convocations wherein they might doe no servile worke as Moses plainely sheweth in Levit. 23. 5 6. 7. 8. The Passeover in the ages following might not be killed and eaten in any place but where the Lord did chuse to place his name there Deut. 16. 5. 6. 7. which afterward was in Ierusalem but the feast of Vnlevened bread the Hebrewes thought themselves bound to keep in every place where they dwelled if they could not be at Ierusalem And the eating of it they say depended not on the eating of the Passeover but was a commandement by it self Maimony treat of Leven and Unlevened bread chap. 6. 8. 1. Howbeit with the Passeover they might eat no leven as before is shewed in verse 8. It is unlawfull to eat Leven in the fourteenth day from mid day and upward which is from the beginning of the seventh houre of the day and who so eateth it at that time is to be beaten by the law for it is said in Deut. 16. 3. Thou shalt eat no leven with it meaning with the sacrifice of the Passeover This they have expounded thus Thou shalt not eat leven from the houre that the Passeover may be killed which is between the two evenings and that beginneth at mid-day Maimony ibidem c. 1. ãâã 8. These seven daies wherein they might eat no Leven figured the whole time of our life which must be holy with the unlevened cakes of sincerity and truth 1 Corinth 5. 8. and with thankfull remembrance of our deliverance out of miseries as this unlevened bread is called the bread of affliction Deut. 16. 3. For seven is a full and perfect number of daies and the whole world was created therein see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease that is put away or abolish as the Greeke explaineth it The Hebrewes expound it thus that a man should abolish it in his âeart and count it as dust and determine in his heart that he will have no leven at all within his power but whatsoever Leven is in his power it be as dust and as a thing whereof he will have no use at all And by the exposition of the Scribes he is to search after Leven in secret places and in corners and to finde it out and to bring it forth out of all the bounds of his habitation And so they search out and abolish Leven that night at the beginning of the night of the fourteenth day by the light of a candle out of all holes and corners c. And the putting away thereof was thus either they burnt is or broke it small and threw it into the winde or threw it into the sea Maimony treat of Leven chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed for in the day before they did eat the Passeover called the Preparation Ioh. 19. 14. the father of the familie with other men having lighted waxe candles searched all corners to purge out all the remnants and crums of Levened bread very diligently first blessing the Lord who sanctified them by his commandements and had bidden them put away Leven as is recorded in ãâã ãâã treat of the Passeovers chap. 2. ãâã figured the putting away of wickednesse and malice out of our hearts and of wicked persons out of the Church 1 Corinth 5. 7. 8. 13. old L ãâ¦ã Two words are used for Leven by Moses in this verse the one Seâr which hath the name of being left or remaining this we may cal old Leven as Paul speaketh in 1 Cor. 5. 7. The other Chamets so called of the sourexesse of the taste of it the Greekes by transplacing the letters call Leven Zumee These signified two sorts also of spirituall Leven the one hidden and secret which our Saviour saith is Hypocrisie Luke 12. 1. the other more open and apparent as false and corrupt Doctrine Matthew 16. 6. 12. evill manners as Malice and Wickednesse 1 Corinthians 5. 8. and wicked persons unto whom the Saints are opposed as being Unlevened-cakes 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man and him that corrupteth the word of God and infecteth with errour a Levened person or Levener Psalme 71. 4. and the heart infected with errour and vexed with griefe is said to bee Levened Psalme 73. 21. Wherefore Leven was forbidden at the paschall Feast to leade men unto soundnesse in the faith of Christ and sincerity in all their conversation The footsteps of this Law remained among the heathens for the Flamen Dialis or Romane Priest might not by their cannons touch any levened meale Aul. Gellius book 8. chap. 15. and Plutarch in Quaest. Rom. scanneth the reason of it because Leven it selfe proceedeth from corruption and corrupteth also the meale with which it is mixed Now what Leven properly was the Hebrew Doctors shew thus Nothing is forbidden by the name of Levened bread in the Passeover but of five sorts of corne onely which are two sorts of wheat namely the common Wheat and the Rye and three sorts of Barley which are the common Barley and the Foxe eare
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp ãâ¦ã s for I am Iehovah ãâã he aleth thee And they came to Elim and there were twelve weâs of water and se ãâ¦ã ãâã trees and they ãâã there by theââââârs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
untill it be iâ one place in the midst of the bright-spot as big square or bigger then a lentile Living flesh defileth in any appearance or colour whether it be red or blacke or white yea though it be not of those foure sorts of white forementioned Neither is living flesh a signe of uncleaânesse till it be within the body of the bright-spot c. Maimony treat of Lepr chap. 3. Sect. 1. 2. 3. Vers. 12. of the plague that is of him that ãâã the plague as in verse 4. So verse 13. 17. c. to all the sight of the eyes that is wheresoever the Prie ãâ¦ã looketh with all his heed and diligence From these words the Hebrew doctors gather that although a Priest that had Blemishes might looke on a leper yet he that was blinde though but in one eye or that was dimme âighted might not looke on him that had the sore Moreover they say they looked not on the sores but in the day time c. for in all this businesse the scripture saith IN THE DAY and IN THE DAY They looked not on them in the morning nor in the evening nor within any house nor in a cloudy day neither at noone day c but in the fourth and fift houre that is at 10. and at 11. of the clocke before noone and in the 8. and 9. houre that is at two and three of the clocke in the afternoone whether the plague were on men or on garments or on houses Maimony in treat of Lepr chap. 9. sect 5. 6. and Thalmud in Negagnim chap. 2. sect 2. This they observed because in the morning and evening the light is not cleare and at noone the brightnesse dazeleth and may cause to mistake the colour Verse 13. pronounce the plague cleane Hebr. makecleane the plague that is pronounce him cleane that hath the plague Hereupon they say Every uncleane person when the leprosie breaketh out abroad over all his body is cleane If there appeare upon him quicke flesh so much as a lentile he is uncleane if againe he be all covered with leprosie he is cleane If quick flesh appeare againe he is uncleane though the quicke flesh begin to appeare an 100. times c. Maimony treat of Lepr chap. 7. sect 5. This is explained by Moses himselfe in the verses following and the naturall reason hereof seemeth to be that when the disease is al driven out it argueth strength and soundnesse in the inward parts Verse 15. living flesh the Greeke translateth it sound or whole flesh see verse 10. it is a leprosie This is one of the most remarkable things in all this Law that quicke or sound flesh in the sore should be judged leprosie and the man uncleane whereas if the leprosie covered all his flesh he was pronounced cleane verse 13. And hereby the Holy ghost seemeth to teach that if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. If we confesse our sinnes he is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteoâsnesse 1 Ioh. 1. 9. But if any quicke or sound flesh any part of health or life be pretended in our sinfull nature or any whit of righteousnesse by the workes of the Law by which no flesh shall be justified Galat. 2. 16. then God pronounceth us undeane for we cannot be justified but by the faith of Iesus Christ Gal. 2. 16. And by grace we are saved Eph. 2. 5. so then it is no more of workes otherwise grace is no more grace Rom. 11. 6. and whosoever are justified by the law are fallen from grace Galath 5. 4. Wherefore David that he might finde grace in the eyes of God acknowledged there was no soundnesse in his flesh Psal. 38. 4. 8. Vers. 18. flesh the Chaldee translateth it a man and âo the word flesh often signifieth as is noted on Gen. 6. 12. though here it may be taken properly So in verse 24. abile in Hebrew Shechin which signifieth an hot-ulcer or push which is with inflammation yet differing from the burning after mentioned in verse 24. for that is with fire properly but this may proceed outwardly of a stroke with a stone or with wood and the like or from inward diseases inflammations burning-fevers and the like which breake out and corrupt the skin as the Hebrew doctors doe distinguish them Maim treat of Leprie chap. 5. sect 1. Such biles figured sinnes and punishments for them Exod. 9. 9. 10. Deut. 28. 27. Rev. 16. 2. is healed Abile or a burning all the while they are matterie sores make not a man uncleane at all But if they have beene fully healed though the place have a scarre and be not like the rest of the skin yet is it as the skinne of the flesh for any thing and they become uncleane by three signes and are to be shut up as is before declared Maimony ibid. chap. 5. sect 3. The healing of the bile figured the forgivenesse of sin and release of punishment for the same Exod. 15. 26. Matth. 13. 15. with Marke 4. 12. Psal. 41. 5. Vers. 19. or a bright-spot the same equitie is for the scab of the bright-spot and the scab of the white swelling forementioned as the Hebrewes affirme Maimony in Lepr chap. 1. sect 4. somewhat-reddish that hath any red colour little or much mingled with it Which mixed appearance the Hebrew doctors distingââsh and compare with the foure appearances or sorts of white before mentioned by this similitude of foure cups full of milke and in the first cup there are mixed two drops of blood in the second foure drops in the third eight drops and in the fourth sixteene drops The mixture in the bright spot hath the appearance of the milke in the fourth cup and the mixture in the swelling is as the appearance of the third cup. The mixture in the scab of the bright-spot is as the appearance of the second cup and the mixture in the Scab of the swelling is as the appearance of the first cup. All these mixed appearances are accounted as one Maimony treat of Lepr chap. 1. sect 4. 5. The Greeke translateth white or somewhat-reddish as if they were distinct So after in verse 42. Vers. 20. plague of leprosie This sore arising of a bile after it was healed verse 18. and now turned to a worse even to a leprosie sheweth how sinnes after we are healed of them when they returne doe make us worse then before as the Apostle saith If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are againe intangled therein and overcome the latter-end is worse with them then the beginning 2 Pet. 2. 20. Wherefore our Saviour also said Behold thou art made whole sinne no more lest a worse thing come unto thee Ioh. 5. 14. Vers. 21. seven dayes for the former they might be shut up twise seven dayes verse 5. Moses for this
Churches stature is made upright and tall like the P ãâ¦ã e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he ãâ¦ã th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre ãâ¦ã the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing ãâã things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge ãâã that which should have authoritie over them shewing the power of Gods judgements Comp ãâ¦ã Psal. 109. 6. suddaine-terrour speedy-plag ãâ¦ã which shall consume in hast the perform ãâ¦ã whereof is shewed in Psal 78. 33. hee consum ãâ¦ã their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague ãâ¦ã Greeke scabbednesse so in Deut. 28. 22. and ãâã where the word is not used the burning-agu ãâ¦ã or fever the Greeke here translateth it the ãâ¦ã dise but better in Deut. 28. 22. the fever ãâã ãâã which hath the name orinally of burning This ãâã ease Christ cured on such as were ready to ãâã therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. ãâã consume or make fayle in Chaldee that darken ãâã eyes this is referred to all the former disease ãâã the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to ãâã pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee ãâã translateth it the breathing-out of the soule ãâ¦ã mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will ãâã a nation on you from farre c. and they shall ãâã thine harvest and thy bread which thy sonnes and ãâã daughters should eat they shall eate up thy flockes ãâã thine herds they shall eate up thy vines and thy fig ãâ¦ã Ier. 5. 17. The contrary is promised in Christ ãâã shall not plant and another eate c. they shall ãâ¦ã bour in vaine Esa. 65. 22. 23. And the Lord ãâã sworne Surely I will no more give thy corne ãâã ãâã meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. ãâã that is as the Chaldee expoundeth broken in ãâã ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâment was executed Iudg. 2. 14. 1 Sam. 4. 2. and ãâã rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them ãâã over them and in Nehem. 9. 28. After they had ãâã they returned to doe evill before thee therefore th ãâ¦ã test them in the hand of their enemies so that they ãâã the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule ãâã their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâinesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâpected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo ãâ¦ã seed sowne and
one that entred into the Armie for the service in the Tent of the Congregation And those that were mustered of them according to their families were two thousand seven hundred and fifty These were they that were mustered of the families of the Kohathites every one that served in the Tent of the congregation which Moses and Aaron did muster according to the mouth of Iehovah by the hand of Moses And those that were mustered of the sonnes of Gershon according to their families and according to the house of their fathers Form thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families according to the house of their fathers were two thousand and six hundred and thirtie These were they that were mustered of the families of the sonnes of Gershon every one that served in the Tent of the congregation whom Moses and Aaron did muster according to the mouth of Iehovah And those that were mustered of the families of the sonnes of Merari according to their families according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred into the armie for the service in the Tent of the congregation Even those that were mustered of them according to their families were three thousand and two hundred These were they that were mustered of the families of the sonnes of Merari whom Moses and Aaron mustered according to the mouth of Iehovah by the hand of Moses All those that were mustered whom Moses and Aaron and the Princes of Israel mustered of the Levites according to their families and according to the house of their fathers From thirtie yeeres old and upward even unto fifty yeeres old every one that entred to serve the service of service and the service of burden in the Tent of the congregation Even those that were mustered of them were eight thousand and five hundred and eightie According to the mouth of Iehovah mustered he them by the hand of Moses every man according to his service and according to his burden and they were mustered of him as Iehovah commanded Moses Annotations TAke the summe Hebr. To take of which phrase see the notes on Exod. 13. 3. the head and that in number is the summe as the Greeke translateth it and the Chaldee saith the Count or reckoning of the sonnes of Kohath whose families are here first reckoned because they were to carry the holiest things Of Kohaths preheminence see the notes on Num. 3. 28. Of him Chazkuni here observeth Though Gershon was the first-borne yet Kohath is first reckoned because âee carried the Arke house in Greeke houses so after sundry times in this chapter Vers. 3. thirtie yeeres old Hebr. a sonne of thirtie yeeres of which phrase see the notes on Gen. 5. 32. Here the beginning of their service is at thirtie yeeres of age in Num. 8. 24. it is said to be at five and twentie yeeres according to which the Greeke here and in vers 23. 30. translateth it five and twentie and in Davids ãâã began at twentie 1 Chron. 23. 24. and so in Ezeki ãâã dayes 2 Chron. 31. 17. and after in Ezraes ãâã the Levites were appointed from twentie years old and upward Ezra 3. 8. The places in Moses may thus be accorded that here he speaketh of catring upon their full ministration which being laborious to cary the Sanctuary c. required full strength of body and discretion of minde and began therefore at 30. But in Num. 8. 24. he appointeth 25. for the beginning of their learning to doe the workes So Maimony saith A son of L ãâ¦ã mmeth not into the Court unto his service untill they have first learned him five yeeres as it is said in Num. 8. 24. FROM FIVE AND TWENTIE YEERES OLD and another scripture saith in Num. 4. 3. FROM THIRTIE YEERES OLD loe five are for him to learne And he entreth not upon his service till he be growne great and be a man as it is said in Num. 4. 49. EVERY MAN ACCORDING TO HIS SERVICE Misn. tom 3. treat of the instruments of the Sanct. c. 3. s. 7. Chazkuni on Num. 8. reconcileth it thus at 25. yeeres old they entred all of them to doe the lighter workes as to watch that no stranger came into the Sanctuarie c. and at 30. yeeres of age they were in their strength and did beare the Sanctuâie c. Now this age of 30. yeeres for the numbring of the Levites continued also in Davids time 1 Chron. 23. 3. But then the Levites were no more to cary the Tabernacle nor any vessels of it vers 26. so by the last words of David the Levites were numbred from twentie yeeres old and about vers 27. which David did by direction from the Lord 1 Chron. 28. 13. 19. that beginning to learne sooner they might be the fitter at thirtie to serve the Lord and his people And it is probable that the multitude of people and so of sacrifices increasing the Levites if they had not ministred till 30. yeeres old would not have sufficed for the service of the Temple therefore God then by David altered the time of their entrance This age of 30. yeeres was by Gods providence in Ioseph when he began to governe Egypt Gen. 41. 4â in David when he began to reigne 2 Sam. 5. 4. Iohn the Baptist a Levite began also his ministerie at that age and Christ fulfilling all figures at the same age began the preaching of the Gospel Luke 1. 35 36. and 3. 2. 3. 23 c. It ãâã them also that the ministers of the Lord should be no Novices or young schollers as ãâ¦ã 6. untill 50. yeeres old Hebr. and ãâ¦ã sonne of 50. âeenes at what time naturall ãâã usually beginneth to decay therefore God would haue them then leave off the harder ãâã but still they ministred with their brethren in the Tabernacle to keepe the charge c. ãâã 8. 26. into the armieâ or to the man ãâã is further explained in vers 23. to warre ãâ¦ã are which the Greecke translateth to ãâã ãâ¦ã upon the Apostle calleth the worke of the ãâ¦ã ry to warre a good warfare 1 Tim. 1. â8 and ãâ¦ã tioneth the weapons of their warfare 2 Cor. 10. 4. and calleth Timothee a good souldier of Iesus Christ 2 Tim. 2. 3 4. because by the sword of the spirit and other weapons of right cousnesse they were to cast downe imaginations and lusts that war in mens members Eph. 6. 17. 2 Cor. 6. 7. and 10. 5. Iam. 4. 1. Compare Exod. 38. 8. to doe the worke in Greeke all the workes in Chaldee to serve the service this explaineth the former warfare to bee holy and spirituall So the Bishops office is called a good worke 1 Tim. 3. 1. for it is to labour in the word and doctrine 1 Tim. 5. 17. Vers.
sin of all sorts inward and outward from all fââthinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeââ for his service as he did the Priests and Lev ãâ¦ã Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it ãâã cleansing in water The Greeke translateth ãâã they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ for the consecration of their service The formeâ cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine ãâã mingled with oyle for a drink-offring half an H ãâ¦ã of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second ãâã locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â Lev. 8. 14. 18. and 14. 19. And no bullock was ãâã fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâvites now taken for all the first-born of Israel o ãâ¦ã such a sin-offring as the whole congregation sh ãâ¦ã Verse 9. the whole or all the congrega ãâ¦ã because the thing concerned them all to know and to approve the Levites being now taken ãâ¦ã stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and ãâã make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But âaving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
Sol Iarchi expoundeth it Prepare yourselvâs for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâsa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred ãâ¦ã worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or ãâã and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saââ unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâisus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
of Iephunneh and Ioshua the son of Nun. And your little-ones which yee said should be for a prey even them will I bring in and they shall know the land which yee have despised But as for you your carkasses shall fall in this wildernesse And your children shall feed in the wildernesse fortie yeares and shall beare your whoredomes untill your carkasses be consumed in the wildernesse After the number of the dayes in which yee searched the land fortie dayes a day for a yeare a day for a yeare yee shall beare your iniquities fortie yeares and yee shall know my breach of promise I Iehovah have spoken If I doe not this unto all this evill congregation that are gathered together against me in this wildernesse they shall bee consumed and there they shall die And the men which Moses had sent to search the land and which returned and made all the congregation to murmure against him by bringing up an evill report upon the land Even the men died that did bring up the evill report of the land by the plague before Iehovah But Ioshua the sonne of Nun and Caleb the sonne of Iephunneh lived of those men that went to search the land And Moses spake these words unto all the sonnes of Israel and the people mourned greatly And they rose up early in the morning and went up unto the top of the mountaine saying Loe we be here and will goe up unto the place which Iehovah hath said for we have sinned And Moses said Wherefore now doe you transgresse the mouth of Iehovah But it shall not prosper Goe not up for Iehovah is not among you that yee be not smitten before your enemies For the Amalekite and the Canaanite is there before you and yee shall fall by the sword for because yee are turned from after Iehovah and Iehovah will not be with you But they loftily presumed to goe up to the top of the mountaine but the Arke of the covenant of Iehovah and Moses departed not from within the campe And the Amalekite came downe and the Canaanite which dwelt in that mountaine and smote them and discomfited them even unto Hormah Annoâations LIfted up to wit their voice as after followeth and as is expressed in Gen. 21. 16. she lifted up ãâã ãâã and wept Or all the congregation tooke âp that is received to wit the evill report which the spies gave of the land Num. 13. 32. So the phrase is used in Exod. 23. 1. Thou shalt not take up a vaine report This latter the Greeke version favoureth gave their voice that is cried out This manner of speech is used to signifie any loud voice noise or crie or any creature or of God him-selfe as in Psal. 18. 14. the Most high gave his voice in Ier. â2 15. the Lions gave their voice in Psal. 104. 12. the fowles give the voice in Psal. 77. 18. the skies gave a voice in Habak 3. 10. the deepe gave his voice and in 2 Chron. 24. 9. men are said to give a voice when they made a proclamation thorow Iudah and Ierusalem So this people here openly rebelled and uttered their evill hearts without feare or shame that night Hebr. in or through that night which the Greeke explaineth that whole night Verse 2. and against Aaron which were the Lords ministers therefore their murmuring was not against them onely but against the LORD as Moses told them in Exod. 16. 2. 8. and as after appeareth in vers 3. Oh that we might die or Would God that we were dead they are words of unbeleefe and despaire and of great unthankfulnesse compare Exod. 16. 3. Psal. 106. 24 25. The Greeke translateth If we were dead which is a forme of wishing both in the Greeke and Hebrew tongues as in 1 Chron. 4. 10. If thou wilt blesse me that is Oh that thou wouldest blesse me so in Luke 12. 49. If it were for Oh that it were already kindled and so the Syriak version there explaineth it Vers. 3. to fall i. that we should fall that is die by the sword Here they murmure against God himselfe through unbeleefe as David saith They contemptuously refused the land of desire the pleasant land they beleeved not his word but murmured in their tents they heard not the voice of Iehovah Psal. 106. 24. 25. were it not better or were it not good The Greeke changeth the phrase thus Now therefore it is better for us to turne backe into Egypt So are they not written 2 King 20. 20. is explained thus Behold they are writen 2 Chron. 32. 32. Verse 4. Let us make a captaine Hebr. Let us give a head where by give is meant make or appoint as the Chaldee expoundeth it and by head they meane a captaine or chiefe governour as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it Targum Ionathan paraphraseth thus Let us appoint a King over us for head Of this their sinne the scripture saith They dealt proudly and hardned their necks and hearkned not to Gods commandements and refused to heare and were not mindfull of the wonders that he had done among them but hardned their necks and in their rebellion appointed a captaine or made a head to returne to their bondage Nehem. 9. 16 17. So their evill words and purpose is counted unto them as the deed done Sol. Iarchi openeth their words thus Let us appoint a King over us and he saith the Rabbines have expounded this as meaning idolatry The same is also noted by R. MenacheÌ who further likeneth this sin to theirs that builded the tower of Babylon Gen. 11. So their sinne was against God who is exalted as head above all 1 Chron. 29. 11. Verse 5. fell on their faces as much affected with the murmuring of the people and they fell downe either to pray unto God for them as in Numb 16. 22. or to intreat them not to proceed in their rebellion as it followeth before all the assembly And elswhere it appeareth that Moses spake to encourage the people saying Dread not neither be afraid of them Iehovah your God who goeth before you he will fight for you c. Deut. 1. 29. 30. Verse 6. that searched the land as appeareth in Num. 13. 7. 9. 17. rent their clothes in signe of sorrow for the peoples rebellion and blasphemie for they said the Lord had brought them out of Egypt because he hated them c. neither did they beleeve the Lord their God for all that Moses spake unto them Deut. 1. 27. 32. Of rending garments in sorrow see Gen. 37. 29. Lev. 10. 6. in the annotations Vers. 9. Onely or But rebell not yee which the Greeke interpreteth But be not yee apostates or revolters from the Lord the Chaldee But rebell not yee against the word of the LORD are bread for us or shall be our bread our food that is we shall devoure and consume them The Chaldee expoundeth it They are delivered into our
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute ãâã on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a âountaine upon a mountaine ãâã argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for ãâã and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io ãâ¦ã expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee ãâã thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment ââto his hand and he shall be a father to the inhabitants of ãâã c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. âer 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi ãâ¦ã s the Prophet in Statius
and Daniel was afraid and fell on his face and was in a deepe sleepe on his face toward the ground Dan. 8. 17 18. and Iohn fell at his feet as dead Rev. 1. 17. and Ezekiel fell on his face Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men they are said to fall or lye downe as did Saul 1 Sam. 19. 24. And in this place of Balaam the Chaldee translateth it lying downe the Greeke in a sleepe so after in vers 16. eyes uncovered or unvailed to wit to see the vision as the Chaldee saith and it was revealed unto him Vers. 5. How goodly or how good which word implieth profit pleasure beauty joy delight c. See the Notes on Gen. 1. 4. thy tents in Greek thy houses or dwellings but tents are a moveable habitation fitting the people of God in this world Hebr. 11. 9. and a warlike life Ier. 6. 3. Afterward the Church is called the tents of Iakob Mal. 2. 12 and the tents of Iudah Zach. 12. 7. And lakob their fâther is noted to have dwelled in tents Gen. 25. 27. Moreover when this people were seated in Canaan their dwelling places were called their Tents 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church not only then present but throughout all ages thy tabernacles or thy habitacles dwelling places which have their name of vicinitie or neerenesse together This therefore noteth the communion of the Church with Christ and one with another and is by Targum Ionathan expounded the Tabernacle of the congregation which is set among you and your tabernacles which are round about it O house of Israel O Israel that is O Israelites The Church is named after their father Iakob and Israel Iakob is their name in respect of their owne infirmitie whereupon it is said Feare not thou worme Iakob Esay 41. 14. and by whom shall Iakob arise for he is small Amos 7. 2. 5. but Israel is the name of their power and prevailing with God and men See the Annotations on Gen. 32. 28. Vers. 6. spred forth or stretched out implying both length and bredth and large extent of Israels habitations compared therefore to valleyes or bournes which are long large pleasant to behold and watered with rivers whereby they are fruitfull as Song 6. 11. as Gardens which are inclosed set with pleasant and wholesome plants and by rivers are made alwaies fresh greene and fruitfull Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits Song 4. 12. 16. Esay 61. 11. by the river in Greeke by rivers whereby the gardens are made greene and fruitfull without which they wither Therefore when God threatneth judgement to Israel he saith ye shall be as a garden that hath no water Esay 1. â0 and promising mercy he saith Thou shalt be like a watered garden Esay 58. 11. Hereby was signified that river of God full of water Psal. 65. 9. the river the streames whereof make glad the citie of God Psal 46. 4. even the Word and Spirit of the Lord which refresheth and comforteth his people as it is written Their soule shall be as a watered garden and they shall not sorrow any more at all Ier. 31. 12. Lign-aloes-trees or as some thinke Santalltrees in Hebrew Ahalim which hath affinity with the âame of Aloes derived of it The Greeke translateth it Tents but the Chaldee Spices The Ligâ aloes is a tree growing in Arabia and India which giveth a sweet odour and is like the Thyine wood mentioned in Revel 18. 12. and is here used to signifie the good fame of the Church and report of her graces which is as a sweet smell Ieâââââ hath planted this signifieth the excellencie of this tree above others and the growth in the n ãâ¦ã ll place where it best prospereth so the Cedars are said to be planted by him in Psal. 104. 16. and he is the Planter of his Church Ier. 2. 21. ãâã by the waters The Cedar is one of the goodliâst trees for talnesse bignesse strength and durance with the timber of it the Temple was built 1 King 6. 9 10. by the waters it best flourisheth and signifieth the glory of the kingdome of Israel as it is written of the kingdome of Assyria Behold the Assyrian was a Cedar in ãâ¦ã non with faire branches and with a shadowing shrend of an high stature c. The waters made him great the deepe âet him up on high with her rivers running reâââd about his plants c. Ezek 31. 3 4. See also Psal. 1. 3. Vers. 7. Hee shall poure waters or water shall flow out of his buckets speaking of Israel This parable is translated by the Greeke Interpreters thus There shall come forth a man out of his seed and shall have dominion over many nations and his kingdome shall be higher than Gog and his kingdome shall be increased And by the Chaldee Paraphrast thus There shall grow up a King which shall be anoiâted of his sonnes and shall have dominion over many peoples and his King shall be mightier than Agâg and his kingdome shall be exalted And Targum Ionathan expoundeth it to the like effect and the exposition accordeth with other Scriptures which speake of the propagation of children by the similitude of waters fountaines eisternes and the like as Heare yee this O house of Iâkob c. which are come forth out of the waters of Iudah Esay 48. 1. and yee of the fountaine of Israel Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage saith Drinke waters out of thine owne cisterne and running waters out of thine owne well Let thy fountaines be dispersed abroad and rivers of waters in the streets Let them be onely thine owne c. Prov. 5. 15. 18. And againe speaking of the harlot he saith Stollen waters are sweet Prov. 9. 17. Thus Balaam prophesieth here of Israels great increase and of the glorie of their kingdome in David and Solomon but chiefly in Christ. Otherwise by waters may be understood the Word and Spirit of God as Ioh. 3 5. and 4. 10. and 7. 38 39. which should plentifully be poured out in the Church that they might with joy draw water out of the wells of salvation as Esay 12. 3. his seed in many waters this seed may be understood as before of children and many waters of many peoples as in Revel 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne sowen in watry moist and fruitfull places to bring forth much increase as Blessed are yee that sow beside all waters that send forth thither the sect of the Oxe and the Asse Esay 32. 20. higher than Agag the King of the Amalekites whom Saul the King of Israel subdued 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek as Pharaoh was to all the Kings of Aegypt
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â1 13. Peor hath the signification of opening the m ãâ¦ã th and was the name of this Idoll as some thinke of filthinesse and fornication committed together ãâã idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before âehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo ãâ¦ã e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication ãâã some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword ãâã ãâã ãâã ãâã ãâã Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled ãâã ãâã ãâã ãâã ãâã Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâanon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châââ 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâleaved Heb. 11. 13. so Moses a âarre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. ãâã Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vers. 9. make thee plenteous or make thee excellent unto which Thargum Ionathan addeth for good that yee may prosper in all the workes of your hands rejoyce over thee This Christ taught in parables of rejoycing for the lost sheepe that was found Luk. 15. 6 7. and of the Prodigall sonne he saith It was meet that wee should make merry and be glad for this thy brother was dead and is alive againe and was lost and is found Luk. 15. 32. So in the other Prophets I will rejoyce in Ierusalem and joy in my people Esay 65. 19. and I will rejoyce over them to doe them good Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written meaning all and every thing written so teaching us exact obedience unto Iehovah in Chaldee unto the feare of the Lord. Vers. 11. this commandement which after in v. 14. he calleth the Word and the Apostle expoundeth it the Word of faith Rom. 10. 8. So this speech is not of the Law onely neither sheweth it what man can doe by the Law much lesse by nature but is the speech of the righteousnesse of faith Rom. 10. 6. Though Moses teacheth them also not to blame the Law of hardnesse to bee learned seeing God had now caused it to be written expounded unto them not hidden from thee or not too marvellous and hard for thee to know and so not impossible through faith in Christ as is the Law without faith in that it is weake through the flesh Rom. 8. 3. The Chaldee translateth it is not separated from thee and Thargum Ionathan expoundeth it is not covered or hid from you The holy Ghost in Greeke translateth this word marvellous Matt. 21. 42. from Psal. 118. and unpossible Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith I have not spoken in secret in a darke place of the earth Esay 45. 19. Vers. 12. to say that is that thou shouldest say so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed This saying is meant of the heart also wherefore the Apostle citeth it thus Say not in thine heart who shall goe up into heaven Rom. 10. 6. Who shall goe up for us the Ierusalemy Thargum explaineth it O that wee had one like Moses the Prophet that might goe up into the heavens c. but the Apostle applieth it more heavenly to Christs incarnation Who shall goe up into heaven that is to bring Christ downe from above Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth that Iesus is the LORD vers 9. that is that God was manifested in the flesh 1 Tim. 3. 16. for no man hath ascended up to heaven of whoÌ we may learne the true understanding of the Law but hee that came downe from heaven even the Son of man which is in heaven Iohn 3. 13. and cause us to heare it that is preach it unto us that wee may doe it or and we would doe it Vers. 13. beyond the sea Thargum Ionathan explaineth it beyond the great sea and Thargum Ierusalemy addeth Neither is the Law beyond the great sea that thou shouldest say O that we had one like Ionas the Prophet that might goe downe to the bottome of the great sea and bring it to us c. All things hidden from men which they cannot attaine are either in heaven above or beyond sea in the farre places of the earth but the Law of God is in neither of these but neere unto every one to learne and to doe who shall goe over to beyond sea Paul alleageth this place thus Who shall goe downe into the deepe that is to bring up Christ from the dead Rom. 10. 7. unto which he opposeth in vers 9. beleefe in the heart that God hath raised him from the dead Now Ionas the Prophet to whose example the Ierusalemy Thargum applieth this was a figure of Christ as himselfe hath said As Ionas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies three nights in the heart of the earth Matt. 12. 40. And as the Sea in Ionas case is called the Deepe Psal. 104. 6. and 107. 24 26. Exod. 15. 5. so David prophesying of Christ saith that God had brought him up from the deepes of the earth Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave useth the word Abysse or Deepe which is spoken both of earth and sea Vers. 14. But the word This the Apostle expoundeth thus But what saith the righteousnes which is of faith The Word is nigh thee c. that is the word of faith which we preach Rom. 10. 8. By this it appeareth that Moses wrote of Christ Iohn 5. 46. and that he was closely taught in the Law Eâr Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And the Iewes which cleaving to the Law refused the Gospell or word of faith had a zeale of God but not according ãâã knowledge Rom. 10. 2. in thy mouth or for thy mouth that is for thee to confesse with thy mouth that Iesus is the LORD as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart or for thine heart that thou maist beleeve in thine heart that God hath raised him Christ froÌ the dead so maist be saved Rom. 10. 9. to do it the Law which is fulfilled by beleeving in Christ as it is said This is the worke of God that âee beleeve in him whom he hath sent Iohn 6. 29. upon which beleefe true obedience followeth Hââ 8. 10. Vers. 15. I have set Hebr. I have given that is proposed and confirmed by my doctrine So in vers 19. life and good life as the end and good as the meanes leading to life or life that is God himselfe of whom hee saith iâ vers 20. hee is thy life and good that is felicity following The Greeke version changeth the order thus life and death good and evill Thargum Ierusalemy explaineth it the Law of life which is a good Law and the Law of death which is an evill Law And Thargum Ionathan thus The way of life for which a good reward shall be recompenced to the just and the way of death for which an evill reward shall be recompenced to the wicked Vers. 16. to love this is a declaration of the life and good fore-mentioned which they whose hearts God would circumcise vers 6. should come unto by the faith that is in Christ. in his waiâs the Chaldee saith in the wayes that are right before him keepe his commandements which is an effect of love as If ye love me keepe my commandements Iohn 14. 15. and This is the love of God that we keepe
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent ãâã Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemmaâ princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry ãâã as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill ãâã my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against ãâã Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
he behaved himselfe wisely and ââospered and was accepted in the eyes of all the people so that the women of Israel ãâ¦ã g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that âaise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul âontinued his hatred against his sonne in law and first secretly then openly sought his ãâ¦ã fe so that David was faine to flee and hide himselfe in the land of Israel and in ãâ¦ã range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâaith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ â1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ not acquainted with Davids language I have out of my slender store annexed ãâ¦ã few briefe notes comparing the Scriptures and conferring the best Expositors espe ãâ¦ã ally the ancient Greeke and Chaldee versions whereby if any helpe of understand ãâ¦ã may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up ãâã judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe ãâã ãâã ãâã it Luke 20. 42. but the Hebrew title ãâã signifieth Hymnes or Praises According to the Greeke it is called the Psalter ãâã ãâã Vers ãâã O Blessed or O Happy or Well fares ãâã ãâã ãâã joyfull ãâ¦ã mation for the mans welfâââ and ãâ¦ã cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by coÌsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
Sam. 1. 9. and 3. 3. the temple 1 Kings 6. 17. and heaven it selfe Psal. 11. 4. Mic. 1. 2. Vers. 9. in thy justice that is in the religion and conversation set forth in thy law called the paths of justice Ps. 23. 3. or for thy justice sake enviers or spials observers that pry for evill So Psal. 27. 11. Vers. 10. no certainty no certaine stable thing no firme truth which one may trust unto or no true word his mouth that is the mouth of any of them which the Chaldee explaineth thus the mouth of the wicked men inward part properly that which is neerest unto them this the Greeke translateth heart And these in parts are put for the thoughts affections purposes in them as Psal. 49. 12. wofull evils havvoth the originall signifieth woes sorrowes heavy annoyances mischiefes and wofull events so named of hoi or hovah w ch signifieth woe Ezek. 7. 26. they make smooth or make flattering and consequently deceitfull as the Greeke translateth w ch the Apostle followeth Rom. 3. 13. Vers. 11. Condemne them as guilty Asham is a guilt sin or trespasse Lev. 5. 19. whereof the word here used is to make guiltie or damne of trespasse and so the Greeke here hath it Iudge or damne and the Chaldee make guiltie or condemne And because destruction and desolation abideth such as are damned for crime therefore is this word used also for desolating abolishing destroying Ezek. 6. 6. Ioel 1. 18. And so may it be here meant punish or make them desolate O God So Psal. 34. 22 23. and 69. 6. with the multitude or for the multitude the many trespasses or seditious iniquities defections done purposely and disloyally and are therefore hainous and criminall The Greeke often translateth it unlawfulnesse or transgression of law which the Apostle following Rom. 4. 7. from Psal. 32. 1. It is more than sin as may be gathered by Gen. 31. 36. Exod. 34. 7. and Iob 34. 37. hee addeth trespasse to his sin drive them away or drive him that is each of them A like phrase as was before Psal. 2. 3. So after in vers 12. upon them and him turned rebellious or turned bitter and so are very distastfull unto thee by reason of their disobedience and stubbornnesse and consequently doe provoke to bitternesse and wrath doe exasperate The Hebrew word Marah hath properly the signification of changing and of bitternesse applied to apostasie rebellion and disobedience Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee which the Chaldee expoundeth against thy word Vers. 12. for ever or to eternitie showt or shrill out sing joyfully for so commonly the Hebrew Ranan signifieth and is therfore by the holy Ghost interpreted to be merry or joyfull Rom. 15. 10. from Deut. 32. 43. Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt shrill or cry aloud for sorrow as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers Levit. 9. 24. 1 King 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover or for thou wilt cover protect or cast a covering over them and this is answerable to their hope or seeking covert in God before mentioned and signifieth a safe protection from all hurt or evill as Exod. 33. 22. Psal. 140. 8. be glad or leape for joy exult The word signifieth outward gladnesse in gesture and countenance So also doth the Greeke answerable hereto that where one Evangelist writeth Rejoyce and be glad Mat. 5. 12. another saith Rejoyce and leape Luke 6. 23. The Chaldee here againe translateth they shall be glad in thy word Vers. 13. buckler a picked shield called tsinnah of the sharpe pickednesse as another kind of Scutchion is called Magen Psal. 3. 4. of fencing or protecting favourable acceptation or goodwill gracious liking or acceptance So the Hebrew Ratson meaneth derived of a word which by the Apostle signifieth to accept Heb. 12. 6. from Prov. 3. 12. and to be wel pleased or delighted Mat. 12. 18. from Isa. 42 1. So the yeare of acceptation is the acceptable yeare Luke 4. 19. from Isa. 61. 2. and the time of acceptation is the acceptable time 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure Heb. 10. 7. from Psal. 40. 9. PSAL. VI. Davids complaint in his sicknesse with prayer for release 9 By faith he triumpheth over his enemies To the master of the musicke on Neginoth upon the eight a Psalme of David IEhovah rebuke me not in thine anger neither chastise me in thy wrathfull heat Be gracious to me Iehovah for I am weake heale me Iehovah for my bones are troubled And my soule is troubled vehemently and thou Iehovah how long Returne Iehovah release my soule save me for thy mercies sake For in the death is no memorie of thee in hell who shall confesse to thee I faint with my sighing I make my bed to swim in every night I water my bedstead with my teares Mine eye is gnawne with indignation it is waxen old because of all my distressers Away from me all yee that worke painfull iniquitie for Iehovah hath heard the voice of my weeping Iehovah hath heard my supplication for grace Iehovah hath accepted my prayer All my enemies let be abasht and troubled vehemently let them returne be abasht in a moment Annotations VPon the eight or after the eight meaning the eight tunc which was grave as that which we call the base So David fetching home Gods Arke appointed some Levites with harps upon the eighth for the honour and service of God 1 Chron. 15. 21. And so the Chaldee here translateth To sing with playing upon the harpe of eight strings Vers. 2. wrathfull heat or choler This word noteth the inward affection as the former doth the outward appearance David prayeth not simply against correction for as many as God loveth hee doth rebuke and chastise Rev. 3. 19. but would have his nurture with moderation lest it broke him in peeces as Ieremy likewise prayeth Ier. 10. 24. So after in Psal. 38. 2. Vers. 3. heale me recure me Though this may have reference here to bodily sicknesse Psal. 107. 18. 20. yet is it also applied to soule-sicknesse and curing of it as Psal. 41. 5. heale thou my soule for I have sinned against thee Vers. 4. how long or till when An imperfect speech through trouble of mind which may thus be supplied how long wilt thou cease or deferre to helpe or how long wilt thou afflict me So Psal. 90. 13. The Chaldee supplieth the want thus Let me have a refreshing Vers. 5. release loosen or deliver my soule or me meaning from death as is expressed Psal. 116. 8. Vers. 6. for in the death This doctrine King Hezekiah explaineth thus For hell shall not confesse thee death shall not praise thee they that goe downe the pit shall not hope for thy truth the living the living he shall confesse
thy Law lest I sinne and sleepe with them which are guiltie of death Vers. 6. But I or And I as for me bounteously rewarded The originall word Gamal signifieth to give one thing for another as prosperity after one hath beene in adversitie c. And though it be sometime used for rewarding evill for good Psal. 7. 5. or evill for evill Psalm 137. 8. yet from God to his people it commonly signifieth a bountifulâ rewarding of good things in stead of evill which we rather doe deserve So Psal. 116. 7. and 119. 17. and 142. 8. and 103. 2. 10. The Greeke translateth dealt bounteously the Chaldee rewarded me good PSAL. XIV David discribeth the corruption of all naturall men 4 and convinceth them by the light of their consciences 6 He sheweth their enmitie against Gods people who wish for and glory in his salvation To the Master of the Musicke a Psalme of David THe foole saith in his heart there is no God they have corrupted they have made abominable their practise there is none that doth good Iehovah from the heavens looked downe upon the sonnes of Adam to see if there were any that understandeth any that seeketh God All is departed together they are become unprofitable there is none that doth good none not one Doe they not know all that worke painful iniquity that eat my people as they eat bread they call not on Iehovah There dread they a dread because God is in the just generation The counsell of the poore afflicted yee would make abashed because Iehovah is his hope Who will give out of Sion the salvation of Israel when Iehovah returneth the captivitie of his people âakob shall be glad Israel shall rejoyce Annotations THe foole Nabal which hath the signification of jading dying or falling away as doth a leafe or flower Isa. 40. 8. 1 Pet. 1. 24. is a title given to the foolish man as having lost the juice and sap of wisdome reason honestie godlinesse being fallen from grace ungratefull and without the life of God as a dead carkasse which of this word is called Nebaâah Levit. 11. 40. and therefore ignoble and of vile esteeme opposed to the noble man Isa. 32. 5. The Apostle in Greeke turneth it imprudent or without understanding Rom. 10. â9 from Deut. 32. 21. saith in his heart that is mindeth and perswadeth himselfe in secret So Psalm 10. 4. and 53. 2. no God the Chaldee expoundeth it no power or dominion of God in the earth they have corrupted marred to wit themselves therefore the Greeke saith they are corrupted the Chaldee saith corrupted their workes This word is used for corruption both of religion and manners by idolaâry and other vices Exod. 32. 7. Deut. 31. 29. Gen. 6. 12. And that which he spake before as of one man he now applieth to all mankinde made abominable or made lâathsome to wit their action or themselves as the Greeke faith they are abominable or become loathsome So in 1 King 21. 26. The Chaldee interpreteth they abhorre good practise meaning their evill actions therefore in Psal. 53. 2. it is gnavel evill which here is gnalâlah action Vers. 3. All is or the all that is the whole universall multitude is departed all in generall and every one in particular as is expressed Psalm 53. 4. become unprofitable or fit for no use so the Apostle expresseth it in Greeke the word here used being rare and taken from Iob 15. 16. and betokeneth a thing loathsome stinking and so unfit for use Vers. 4. Doe they not know meaning doubtlesse they know and cannot plead ignorance A question hath often the force of an earnest asseveration eat my people that is the poore as is added for explanation in Exod. 22. 25. for Gods people commonly are the poorer sort Iam. 2. 5 6. Luke 6. 20. and such are eaten or devoured of the wicked Psal. 79. 7. who eat their flesh and flay off their skin and chop them in peeces as flesh for the cauldron Mic. 3. 3. as they eat bread the word as seemeth here to be understood or without it we may reade they eat bread that is are secure and without remorse doe give themselves to eating and drinking So eating of bread is used for banquetting Exod. 18. 12. Vers. 5. There dread they a dread that is they are sore adread or feare a great feare as Luke 2. 9. So hath sinned a sinne Lam. 1. 8. that is hath grievously sinned And by there hee meaneth the suddennesse of it as also in Psal. 36. 13. or there that is in their heart and conscience The Greeke translateth they dreaded with feare where no feare was the Chaldee they feared with a false feare with which it was not meet to feare because God is this may be taken as a cause of their foresaid feare as Saul was afraid of David 1 Sam. 18. 14 15. or it is an opposition to their dread but God is in the just generation and therefore they dread not but are defended from the siege of their enemies as Psal. 53. 6. The Chaldee saith because the word of the Lord is in the generation of the just Vers. 6. yee would make abashed that is ye reproach it and would confound frustrate and bring it to nothing So abashing and shame is often used for frustration of ones purpose and hope Psal. 6. 11. because Iehovah or but Iehovah is his shelter and hope therefore he shall not be abashed Psal. 25. 3. Contrariwise the wicked shall be abashed because God refuseth them Psal. 53. 6. Vers. 7. Who will give or O that some would give it is a forme of wishing often used in the Scripture as Ps. 55. 7. Deut. 5. 29. Iob 6. 8. out of Sion this is meant of Christ the salvation of God to Israel who was expected out of Sion as it is written the Redeemer shall come out of Sion and shall turne away impieties from Iakob Rom. 11. 26. returneth the captivitie that is bringeth againe those that were led captives according to the promise Deut. 30. 3. and this was performed by Christ Luke 4. 18. Eph. 4. 8. Captivity or Leading away is here used for the people led away as another word of like signification is so used Ezek. 11. 24 25. So Psal. 126. Iakob Israel that is Gods people the posteritie of Iakob who also was called Israel So Aaron is put for his posterity the Aaronites 1 Chron. 12. 27. and 27. 17. and David for his children 1 Chron. 4. 31. Iakob is a name that noteth infirmitie for he strove for the first birth-right but obtained it not when hee tooke his brother by the heele in the wombe and thereupon was called Iakob Gen. 25. 22 26. But Israel is a name of power and principalitie for after he had wrastled with the Angell behaved him-selfe princely wept prayed and prevailed his name was changed from Iakob to Israel as a Prince or prevailer with God Gen. 32. 24 26 28. Hos. 12. 3 4. Therefore is the
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title giveÌ to ChristiaÌs See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. ãâã is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
man that hath life and sense Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps Numb 5. 2. and 9. 10. and 19. 11. 13. though this bee figurative and very unproper for at ones death the soule goeth out Gen. 35. 18. The word being thus largely used is to be weighed according to the matter and circumstances of each text For this here in the Psalme compare it with the like in other places Psalm 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soule for the ransome of the world and powred it out unto death Isa. 53. 12. Matth. 20. 28. Ioh. 10. 11 15 17. and 15. 13. to hell or in hell in deaths estate or deadly-hed This word hell properly signifieth deepe whether it be high or low and though by custome it is usually taken for the place of devils and damned wights yet the word is more large and as heaven is not only the dwelling place of God and his Saints but generally all places above us where the stars the clouds the winds the birds c. are as is shewed Psal. 8. 9. so hell is all places beneath Wherefore it may in this large sense serve to expresse the Hebrew word Sheol here used which Sheol is a deepe place Iob 11. 8. Prov. 9. 18. and said in Scripture to be beneath Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above and it with the Greeke word haides is opposed to heaven Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it commeth of Shaal to crave aske or require because it requireth all men to come unto it and is never satisfied Psal. 89. 49. Prov. 30. 15 16. and 27. 20. It is a place or estate which all men even the best come unto for Iakob made account to go thither Gen. 37. 35. and Iob desired to be there Iob 14. 13. for he knew it should be his house Job 17. 13. and our Lord Christ was there as this Psalme with Act. 2. 31. sheweth and Solomon telleth that all goe thither Eccles. 9. 10. It is usually joyned with grave pit corruption destruction and the like words pertaining to death with which Sheol or haides is joyned as a companion thereof Rev. 1. 18. and 6 8. Dathan and Abiram when the earth swallowed them up are said to goe downe quicke into Sheol Numb 16. 30 32 33. Ionas in the Whales belly was in the belly of Sheol Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death are said to be delivered from Sheol or hell Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead are gone to Sheol Ezech. 32. 21. 27. And as death is said figuratively to have gates Psal. 9. 14. so Sheol haides hell hath gates Isa. 38. 10. Mat. 16. 18. and a soule Isa. 5. 14. and a hand Psal. 49. 16. and 89. 49. and a mouth Psal. 141. 7. and a sting which by Christ is done away 1 Cor. 15. 55. so that as hee was not left to Sheol but rose from death from the heart of the earth Matth. 12. 40. the third day so all the Saints shall likewise be delivered from Sheol or haides Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished Rev. 20. 14. So by the Hebrew word Sheol the Greeke haides and our English hell we are to understand the place estate or depth of death deadlihed See the Annotations on Gen. 37. 35. And these words thou wilt not leave my soule to hell teach us Christs resurrection as if he should say thou wilt not leave me to the power of death or grave to be consumed but wilt raise me from the dead as the words following and the Apostles explanation doe manifest Act. 2. 24. 31. and 13. 34 35. thou wilt not give not grant or suffer An Hebrew phrase often used as I gave thee not to touch her Gen. 20. 6. God gave thee not to hurt me Gen. 31. 7. he will not give you to goe Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like to see corruption that is to feele corruption or to corrupt to rot As to see death is to die Psal. 89. 49. Luke 2. 26. Joh. 8. 51 52. so to see evill Psal. 90. 15. and to see good Psal. 34. 13. is to feele and enjoy it and to see the grave Psal. 49. 10. corruption the Hebrew Shachath properly signifieth corruption or rottennesse and is so to be taken here as the Apostle urgeth the force of the word Act. 13. 36 37. David saw corruption but hee whom God raised up saw not corruption Yet often the word is used for a pit or ditch wherein carkasses doe corrupt See the note on Psal. 7. 16. Vers. 11. Thou wilt make me know or hast made me know as Act. 2. 28. that is givest me experience of the way of life or journey of lives the way or course to life from death and to continue in life eternall the Apostle saith wayes of life Act. 2. 28. And hereby life in heaven with God is implied as to enter into life Matth. 18. 9. is to enter into the kingdome of God Mark 9. 47. before thy face or with thy face that is in thy presence I shall have fulnesse of joyes The Greeke which the Apostle followeth Act. 2. 28. saith Thou wilt fill me with joy with thy face The Hebrew eth penei and liphnet with or before the face are both one and sometime put one for another as 1 King 12. 6. with 2 Chron. 10. 6. Gods face or presence as it is our greatest joy in this life Exod. 33. 14 15 16. so shall it be in the next Psalm 17. 15. Wherefore the wicked shall then be punished from his presence 2 Thess. 1. 9. pleasures or pleasantnesses that is pleasant joyes at thy right hand the place of honour delights and joyes eternall Matth. 25. 33 34 46. PSAL. XVII David in confidence of his integrity craveth defence of God against his enemies 10 He sheweth their pride craft and eagernesse 13 He prayeth to be delivered from them who have their portion in this life but his hope is for the life to come A Prayer of David HEare thou Iehovah justice attend to my shrill crie hearken to my prayer without lips of deceit From before thy face let my judgement come forth let thine eyes view righteousnesses Thou hast proved my heart hast visited by night thou hast tried me but hast not found I have purposed my mouth shall not transgresse For the workes of men by the word of thy lips I have observed the paths of the breaker thorow Sustaine thou my steps in thy beaten paths that my foot-steps be not removed I call upon thee for thou wilt answer me O God bow thine eare to me heare my saying Marvellously separate thy mercies O Saviour of them that hope for safety from them that
raise up themselves with thy right hand Keepe thou me as the blacke of the apple of the eye in the shadow of thy wings hide thou me From faces of the wicked that waste me my enemies in soule that inviron round against mee With their fat they have closed up with their mouth they speake in pride In our steps now they compasse us their eyes they set bending downe into the earth His likenesse is as a renting Lion that is greedy to teare and as a lurking Lion sitting in secret places Rise up Iehovah prevent thou his face make him bow downe deliver my soule from the wicked one with thy sword From mortall men with thine hand Iehovah from mortall men of the transitory world who have their part in this life and their belly thou fillest with thine hid treasure satisfied are the sons and they lay up their overplus for their babes I in justice shall view thy face shall be satisfied when I awake with thine image Annotations IVstice that is my justice as the Greeke explaineth it my just cause and complaint The Chaldee saith accept Lord my prayer in justice shrill crie or showting that is loud complaint See Psalm 5. 12. without lips or not with lips of deceit that is which prayer is unfained not uttered with guile Vers. 2. come forth or proceed that is let my judgement be clearly pronounced and executed Therfore in Hos. 6. 5. he addeth the similitude of the light or Sunne righteousnesses or equities this is all righteous causes and persons or my most righteous cause Vers. 3. hast tried or examined me to wit as metall in the fire So Psal. 66. 10. hast not found or shalt not at all finde to wit any drosse or deceit or as the Chaldee addeth corruption The Greeke translateth iniquitie was not found in me shall not transgresse or transgresseth not that is I purposed not to transgresse with my mouth by murmuring against thy fiery triall of me or that which I purposed my mouth transgresseth not but my thoughts and words agree The Chaldee thus I have thought evill it hath not passed my mouth Vers. 4. For the workes or concerning the workes of men Adam is here used for all earthly men have observed or taken heed of to wit lest they should hart me or that I should not walke in them as the next verse sheweth otherwise sometime to observe waies is to walke in them Psalm 18. 22. the breaker thorow that is the robber or theefe as this word is expounded in Greeke Mat. 21. 13. from Ier. 7. 11. one that breaketh bounds or limits houses hedges lawes c. So Ezek. 18. 10. Vers. 5. Sustaine Hold up or containe this is spoken prayer wise to God as the next verse manifesteth The Greeke turneth it Make perfect It may also be read Sustaining or To sustaine and so have reference to the former verse I observed the robbers paths not to walke in them but to sustain or sustaining holding fast my steps in thy paths The Hebrew Tamoch may be Englished Sustaine thou as Zachor is remember thou Exod. 20. 8. Shamor observe thou Deut. 5. 12. Haloc is Goe thou 2 Sam. 24. 12. for which in 1 Chron. 21. 10. is written Lec Goe thou my steps or my steppings forward my right-forth steps So Psal. 37. 31. and 40. 3. beaten paths or round paths properly the word signifieth paths beaten with wagon wheeles here used generally for strait direct and beaten waies So Psal. 23. 3. and 65. 12. and 140. 6. Vers. 7. marvellously separate or make marvellous that is in wondrous and excellent sort shew mee thy mercies which are common unto all let them now peculiarly be bestowed on mee See Psal. 4. 4. The Greeke saith Make marvellous When Christ commeth hee will be made marvellous in them that beleeve 2 Thess. 1. 10. hope for safety or trust to wit in thee as the Greeke explaineth it or in thy right hand as is after expressed God is Saviour of all men specially of them that beleeve 1 Tim. 4. 10. with thy right hand this seemeth to have reference to the first O Saviour or thou which savest with thy right hand as Psal. 138. 7. and 60. 7. It may also be referred to the second them that hope in thy right hand or to the last them that raise up themselves against thy right hand And thus the Greeke turneth it But the Chaldee otherwise Avenge them on those which rise up against them with thy right hand Vers. 8. the blacke that is the sight in the middest of the eye wherein appeareth the resemblance of a little man and thereupon seemeth to be called in Hebrew Ishon of Ish which is a man And as that part is blackish so this word is also used for other blacke things as the blacknesse of the night Prov. 7. 9. and blacknesse of darknesse Prov. 20. 20. of the apple so we call that which the Hebrew here calleth bath and in Zach. 2. 8. babath that is the little image appearing in the eye as before is noted The word bath also signifieth a daughter whereto the Greeke coree doth agree By this is meant the tender care of God for his people and David here useth both words for more vehemencie whereas else-where one of them only is used Ishoâ the black in Deut. 32. 10. Prov. 7. 2. babath and bath the apple in Zach. 2. 8. Lam. 2. 18. hide thou me Heb. thou shalt hide or keepe me secret It is the property of the Hebrew tongue often to set downe a prayer in this forme especially in the end of a sentence as noting some assurance to have the request fulfilled So in Psal. 54. 3. and 59. 2. and 64. 2. Iob 6. 23. and 21. 3. and 40. 5. See also the note on Psal. 10. 17. Vers. 9. from faces or because of the wicked See Psal. 3. 1. enemies in soule or for the soule meaning deadly enemies that seeke the soule or life See Psal. 35 4. The Chaldee expoundeth it in the will or desire of their soule Vers. 10. They have closed up to wit their face or body much like that speech in Iob 15. 27. hee hath covered his face with his fatnesse or their fat they close up meaning that they pamper and harden themselves in pride that is proudly or haughtily Vers. 11. In our steps or in our going that is wheresoever we goe they trace our footing they composse me and us the Hebrew hath both these readings meaning David with his company they set to wit upon us bending downe to wit themselves that they be not espied as Psal. 10. 10. or to bend downe to wit us to overshrow us or to set downe their nets and snares Vers. 12. His likenesse that is the likenesse or âiew of every one of them or he may meane some one principall as Saul Vers. 13. prevent his face that is first come to helpe me and suddenly and unlookt for come upon him and disappoint him with thy sword
fell Ios. 10. 11. are called arrowes Hab. 3. 11. The Chaldee saith he sent his word as arrowes he hurled or he shot as the word signifieth Gen. 49. 23. it may also be turned he multiplied This is omitted in 2 Sam. 22. 15. terribly strucke them downe discomfited troubled and felled them downe with dread noise and tumu ãâ¦ã This word is used in the examples of his wrath Exod. 14. 24. Iosh. 10. 10. Iudg. 4. 15. 1 Sam. 7. 10. Deut. 7. 23. Vers. 16. channels of water that is of the sea 2 Sam. 22. 16. channels signifie violent currents or forcible streames running rivers So Psal. 42. 2. and 126. 4. The Greeke here translateth them fountains of waters foundations of the world that is the deepe waters and maine ãâã whereon the world is founded Psal. 24. 2. ãâã wind of thine anger or of thy nose as before vers 9. meaning a blast storme or whirle winde which God in anger sent forth This manner of speech is taken from Iob 4. 9. Vers. 17. drew me out c. this hath reference to Moses case who was drawne out of the water and thereupon called Mosheh Exod. 2. 10. that word Mashah is used here by David and no where else in Scripture Waters signifie troubles as is noted vers 5. and sometime multitudes of peoples Rev. 17. 15. so the Chaldee turneth it here he delivered me from many peoples Vers. 19. cloudy calamitie The Hebrew Aeid is a fog vapour or mistie cloud Gen. 2. 6. Iob. 36. 27. by figure it is put for calamitie or misery of man Deut. 32. 35. As elsewhere the cloudy and darke day Ezek. 34. 12. Vers. 22. frommy God meaning by swarving or turning away from him which the Chaldee expresseth thus I walked not in wickednesse before my God Vers. 23. not turne away from me in 2 Sam. 22 23. it is turned not away from it that is from any of his statutes The Greeke translateth they departed not fro ãâ¦ã Vers. 24. from mine iniquitie that is from the iniquitie that I am prone to fall into The Hebrew word signifieth that which is unright unequall crooked or perverse opposed to that which is right and is fitly applied to sinne and so translated by the Apostle Rom. 4. 8. from Psal. 32. 2. In this estate we all are borne Psal. 51. 7. so it noteth the viciositie or crookednesse of nature and originall sinne which the Apostle called the sinne dwelling in him Rom. 7. 17. and he that was first borne first applied this word to himselfe Gen. 4. 13. It is figuratively used oft times for punishment due to sinne whereof see Psal. 31. 11. The Chaldee openeth this verse thus And I was perfect in his feare and he was the the saver of my soule from sinnes Vers. 25. purenesse of my hands in 2 Sam. 22. 25. my purenesse Vers. 26. gracious or mercifull pious godly See Psal. 4. 4. man or mighty one called Geber of his strength valour and superioritie for which in 2 Sam. 22. 26. is put Gibbor that is Strong or a champion a mighty man Psal. 19. 6. and 45. 4. with the froward thou wilt shew thy selfe wry A like speech is used in Moses Levit. 26. 27 28. if yee walke stubbornly against me I will walke stubbornly in anger against you But here David useth two words whereof the first froward or crooked is alwaies spoken of doing evill and wrong the latter word wry not so but is a similitude taken from ârastlers and noteth a writhing of ones selfe against an adversary The Chaldee Paraphrast applieth this gracious saint to Abraham the perfect man to Isaak the pure unto Iakob and the froward unto Pharaoh and the Egyptians Vers. 28. the lofty eyes In 2 Sam. 22. 28. it is thus set downe and thine eyes are upon the lofty that thou maist bring them low Vers. 29. hast lighted my candle or doest lighten my lamp that is givest me comfort joy prosperitie after troubles as on the contrarie the wickeds candle shall be put out Iob 18. 6. and 21. 17. Prov. 13. 9. and 24. 20. and 20. 20. In 2 Sam. 22. 29. this word lighted is left out to be understood as before in the 7. verse Sometime the eye is called the candle of the body Mat. 6. 22. and Solomon saith that a mans minde or soule is the candle of the Lord Prov. 20. 27. sometime ones childe succeeding him in government is his candle Psal. 132. 17. 1 King 11. 36. and 15. 4. Num. 21. 30. All these in David were lighted and Christ his son according to the flesh is the candle of the new Ierusalem Rev. 21. 23. the true light which lighteth every man that commeth into the world Ioh. 1. 9. brightned my darknesse that is turned my griefe and affliction into joy and comfort Iob 29. 3. Esth. 8. 16. Luk. 1. 79. Vers. 30. broken thorow an host Hebr. shal breake or run thorow an host or troup This and the leaping over a wall which followeth may be understood both of escaping danger himselfe and of quelling his foes and winning their walled cities and both these speedily The Chaldee explaineth it thus For by thy word I shall multiply armies and by the word of my God subdue fenced towers Vers. 31. in him the Chaldee saith in his word Vers. 32. who is a rocke that is a mighty saviour and defender The Greeke here for Rocke hath a God and in 2 Sam. 22. 32. a Greater And this hath reference to the words of Anna there is no rocke like our God 1 Sam. 2. 2. Vers. 33. that girdeth me that is prepareth and strengtheneth me therefore in 2 Sam. 22. 33. it is written my strength elsewhere he speaketh of being girded with joy Psal. 30. 12. valour or power force prowesse And this word is used both for valour activitie and courage of body ruinde also for a power or army of men Ps. 33. 16. and 136. 15. and also for wealth gotten by industrie whereby men are able to doe much Psal. 49. 7. 11. and 62. 11. and giveth that is maketh or disposeth my way to be perfect that is without impediment or as the Greeke translateth without blemish For giveth in 2 Sam. 22. is looseneth which also freeth from let Vers. 34. He matcheth my feet as hinds that is maketh me swift to runne like the Hindes and so to escape danger and stand safe upon my high places which usually denoteth securitie honour and prosperitie Deut. 32. 13. and 33. 29. Isa. 58. 14. The like speech Habakuk hath in the end of his song Hab. 3. 19. Vers. 35. bow of brasse or of steele and this is observed to be stronger than iron Iob 20. 24. Vers. 36. thy right hand hath upheld me or âirmely stayed and strengthened me This sentence is added here more than in 2 Sam. 22. 36. thy meeknesse or modestie lenitie humilitie whereby thou abasest thy selfe to regard me and deale meekly with me even gently chastising and unââuring me Wherefore the
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger ãâã the ââiant or of alienation that is aliens ãâã strangerâ from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â 8. falsly deny or dissemble In the Greeke they lie ãâã meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD ãâã a strong tower c. Prov. 18. 10. it ãâã anointed or his Messias his Christ as ãâã in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
Rev. 8. 13. and 14. 6. and 19. 17. This out-spred firmament or expansion God made a mids the waters for a separation and named it Heavens Gen. 1. 7 8. which of David is said to be stretched out ãâã a curtaine or tent Psal. 104. 2. and elsewhere is said to be firme as molten glasse Iob 37. 18. So under this name Firmament be comprised the orbs of the heavens and the aire and the whole spacious roomth above the earth Vers. 3. Day unto day one day unto and after another so unto is used for after in Exod. 16. 1. and 19. 1. Vttereth or welleth ãâã as a fountaine continually and plenteously manifesteth or sheweth lively Vers. 4. not heard is their voyce that is whose voyce is not heard or understood meaning that they are no mute or obscure speeches whereby the heavens preach to the world but manifest to all as the next verse sheweth and Paul plainely confirmeth Rom. 1. 19 20. and the Greeke version here leadeth us so to understand this sentence together with the Apostles allegation Rom. 10. 19. and the like Hebraismes are usuall as Iob 3. 3. Let the day perish I was borne in it that is wherein I was borne and hearing is often put for understanding Gen. 11. 7. 2. Kings 18. 26. 1 Corin. 14. 2. Compare also herewith that Hebrew phrase in âer 38. 5. Or we may read it thus There is no speech nor words not heââd is their voyce that is the heavens make âo speech or Sermon âor utter any reaâable words no nor any voyce or s ãâ¦ã d ãâ¦ã of theirs is heard but their line is gone forth c. Or taking words for peoples that speake them there is ãâã speech noâ words where the voyce of the heavens is not he ãâ¦ã d. V. 5. their line or their ãâã their delineation w ch is a meane to teach the rude and simple as Esa. 28. 10. or by line is meane a building frame or edifice which is made by line and rule Zach. 1. 16. Iob 38. 5. The Greeke translateth it their sound which word the Apostle also useth Rom. 10. 18. where he speaketh of the preaching of the Gospell by which the Church is taught and edified their speakings or their words but this is used sometime generally for signification any manner of way as Prov. 6. 13. he speaketh that is signifieth with his feet And taking him before to have shewed how the heavens have no speeches words nor voyce this here may be meant of their significations by the wonderfull frame course order c. that all men may see in them he hath put a tent God hath put or set in the heavens a tabernacle that is a flitting habitation for that the sunne neuer stayeth in one place The Sunne is in Hebrew called Shemesh that is a minister or servant which very name should have kept the nations from worshipping and serving it which God hath distributed to all people under the whole heaven as Deut. 4. 19. Vers. 6. as a bridegroome the Chaldee addeth in the morning as a bridegroome The Sun when he riseth is gloriously adorned with beautifull rayes and seemeth most cheerefull which two things are set forth by similitude of a bridegroom Esa. 61. 10 62. 5. to run a race a long way journy or course The swift course of the Sun is joyfully performed as when a Champion runneth for a game Vers. 8. Th ãâ¦ã or Doctrin ãâ¦ã an orderly manner of instruction an institution or disposition called in Hebrew Torah which implieth both doctrine and an orderly disposition of the same therefore where one Prophet relating Davids words saith the law of man 2 Sam. 7. 19. another saith the orderly estate or course of man 1 Chron. 17. 17. The holy Ghost in Greeke calleth it Nomos a Law Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai Deut. 33. 4. Mal. 4. 4. Ioh. 1. 17. and 7. 19. it is also largely used for all his writings For the history of Genesis is called Law Gal. 4. 21. from Gen. 16. And though somtime the Law be distinguished from the Psalmes and Prophets Luke 16. 16. and 24. 44. yet the other Prophets bookes are called Law 1 Cor. 14. 21. from Esai 28. 11. the Psalmes are also thus named Ioh. 10. 24. and 15. 25. from Psal. 8â 6. and 35. 19. Yea one Psalme is called a Law Psal. 78. 1. and the many branches of Moses doctrine as the Law of the sin-offering c. Lev. 6. 25. and generally it is used for any doctrine as the Law of workes the Law of faith c. Rom. 3. 27. is perfect or is a perfect Law The word before is againe understood here and in the speeches following as sometime it is fully expressed Psal. 12. 7. returning the soule or restoring the life To returne the soule is sometime to deliver it from evils Ps. 35. 17. Iob 33. 30. sometime to refresh it as with food that keepeth in life Lam. 1. 11. 19. to refresh it with rest com ãâ¦ã t and the like Râth 4. 15. Psal. 23. 3. Prov. 25. 13. All which may be found in the law of God the testimony God called the two tables of his law the Testimonie Exod. 25. 16. 21. and 31. 18. and the Ark wherin they were kept had therupon the like name Num. 17. 4. Exod. 25. 22. and so the tabernacle wherein the Arke was Exod. 38. 21. Rev. 15. 5. Gods Law hath this title because of the testification contestation and earnest charge w ch he and his Prophets gave concerning it as Ps. 81. 9. 2 Kin. 17. 15. Neh. 9. 29 30. Deut. 31. 28. and 32. 4. and as a record it testifieth what is Gods will and covenant Ioh. 5. 39. And as the Law so the Gospell yea Christ himselfe is called a testimony 1 Cor. 2. 1. 2 Thes. 1. 10. 1 Tim. 2. 6. faithfull or a faithfull testimony this word meaneth also sure certaine firme and constant as faithfull plagues Deut. 28. 59. are sure and durable a faithfull house 2 Sam. 7. 16. is setled firm stable c. Gods word hath like commendations Ps. 93. 5. and 111. 7. the simple or silly The originall pethi meaneth one that is easily perswaded or intised credulous and light of beleefe according to the proverbe Pethi The simple beleeveth every thing Prov. 14. 15. Consequently it is used for Unskilfull and applied sometime to evill foolish persons Prov. 9. 6. and 22. 3. sometime to the good and simple as Psal. 116. 6. The Greeke often translateth it a babe and so Christ calleth such Mat. 11. 25. This verse and the two next following which treat of Gods law are in Hebrew written every of them with ten words according to the number of the ten commandements which are called ten words Exod. 34. 28. Vers. 9. The Precepts or Commissions Changes This word is by David onely applied to Gods commandements called of him Pikkudim of
Pukad to ãâã as if we should say Visitatians or precepts the transgressions whereof God hath threatned to visit or punish as Exod. 20. 5. and 32. 34. Or of hiphkid to commend or commit unto ones charge and custodie because these are committed unto men carefully to be observed as it is written Thou hast commanded thy precepts to bee kept ãâã mently Ps. 119. 4. the commandement that is the commandements one put for all as judgement 2. King 25. 6. for judgements Ier. 52. 9. and many the like Vers. 10. The feare or reverence that is the religion and worship prescribed of God as in Matth. 15. 9. that is called Worship which in Isa. 29. 13. is named Feare and this is said to bee cleane from all filthinesse because hee requireth to be worshipped in spirit and truth and with pure hands Ioh. 4. 24. 1 Tim. 2. 8. Or as God himselfe is called Feare Psal. 76. 12. so his law may also here be called Peare for that it was given with fearefull majestie and worketh in men the feare and reverence of God Exod. 20. 18 19 20. Deut. 5. 24 29. standing or abiding continuing firme yet and perpetually judgements Such lawes as were annexed to the ten commandements for punishing the offendors have this title prefixed as Exod. 21. 1. These are the iudgements which thou shalt set before them c. And as decrees or statutes are often put for the ordinances of Gods worship as is noted on Psal. 2. 7. in stead whereof David here seemeth to use the former word feare so judgements are lawes and rites for humane duties These two Moses often joyneth together saying Hearken O Israel to the statutes and to the judgements c. Deut. 4. 1. 5. 8. 14. 45 and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11 c. just together that is all of them together and each of them apart is just or justified Vers. 11. fine gold or solid gold called Paz which hath the name of strength fastnesse or solidity such gold was rare and precious Isa. 13. 12. Lam. 4. 2. The Arabians now call gold Phes It was very fine therefore when one Prophet calleth it gold Muphaz 2 Kin. 10. 18. another calleth it tahor that is fine or cleane gold 2 Chron. 9. 17. liquour of the honey combes or liquid honey of the combâ Each of these words is used by Solomon for the dropting honey combe Prov. 5. 3. and 16. 24. and both are joyned for more vehemencie Vers. 12. clearely admonished The word signifieth illustrating making bright or shining Dan. 12. 3. and so by warning or information to make the soule cleare and circumstect Exod. 18. 20. 2 King 6. 10. Eccles. 4. 13. Ezek. 3. 17. 18 19 20. much reward or much end that is great profit or reward as the Greeke translate that The Chaldee applieth this peculiarly to David saying and because be kept them he was made the Prince of Israel The Hebrew Ghnekeb signifying the heela or seetsole is used figuratively for the end of a thing as the head for the beginning Psal. 119. 160. and so for the saâcisse event and recampence that followeth thereupon As another word acharith which signifieth end is used also for reward Prove 23. 18. and 1 Pet. 1. 9. Vers. 23. Vnadvised errors or Ignorant saults Vnwitting and inconsiderate finnes The law for which is given Lev. 4. 2. c. who dotn understand or who candiscerne meaning no man can So Psal. 7. 7. 5. I spake not for I could not speake See the Annorations there cleanse thou me or make me innocent free guiltlesse empty The word is also used for exempting or absolving free from punishment due to sinne Exod. 20. 6. and 34. 7. Vers. 15. be to favour able acceptation that is be acceptable or well pleasing or as before they shall be acceptable For the Hebrew will beare either interpretation Therefore also in the Greeke these two phrases are used as one He shall be Marke 10. 44. and Let him be Mat. 20. 27. Of the word at ceptation see the note on Psal. 5. 13. my redeemer or deliverer the Hebrew Goel is interpreted in the Greek by both these RoÌ 11. 26. froÌ Isa. 59. 20. Act. 7. 35. The word is of large use for redeeming of things sold or mortgaged Lev. 25. but applied to redemption or deliverance from danger Psal. 69. 19 from violence Psal. 72. 14. from corruption Psal. 103. 4. from the enemies hand Psal. 106. 10. from death Hos. 13. 14. and from all evill Gen. 48. 16. And in speciall one that challengeth or redeemeth any person or thing that was before alienated and restoreth it to the first estate by right of kinred is called by this name 1 Kings 16. 11. Ruth 39. 12 13. and 4. 1. 3. c. Therefore is this title given to God and Christ who is our redeemer and allied unto us as concerning the flesh Isa. 43. 14. and 44. 6. and 47 4. 1 Thess. 1. 10. Heb. 2. 14 15. PSAL. XX. The Church blesseth the King in his exploits 6 Promiseth thankefulnesse 7 testifieth confidence in Gods succour 8 and triumpheth by faith in Christ. To the master of the musicke a Psalme of David IEhovah answer thee in day of distresse the name of the God of Iakob set thee on high Send thy helpe from the Sanctuarie and uphold thee out of Sion He remember all thy oblations and thy burnt-offering he turne to ashes Selah He give to thee according to thy heart and fulfill all thy counsell We will shout in thy salvation and in the name of our God set up the banner Iehovah fulfill all thy petitions Now I know that Iehovah saveth his Anointed answereth him out of the Heavens of his holinesse with powers the salvation of his right hand These make mention of chariots and these of horses but we make mention of the name of Iehovah our God They stoope downe and fall but we rise up and stand upright Iehovah save thou the King he answer us in the day we call Annotations ANswer thee thee O King whom after he calleth Messias or Anointed vers 7. And this sentence is set downe in Iaakobs words Gen. 35. 3. as after he mentioneth the God of Iaakob And the whole Psalme is a prophesie of Christs sufferings and his deliverances out of them for which the Church with him triumpheth For answer the Chaldee saith accept thy prayer set thee on high in a high refuge and so defend and keep thee safe see Psal. 9. 10. As Gods name even his onely is advanced high Psal. 148. 13. so is it also a strong tower which the righteous runneth unto and is set on high Prov. 18. 10. Vers. 3. from the Sanctuarie or sanctitie Thus the tabernacle was called Lev. 16. 2. and the temple 1 King 8. 10. as being the place of holinesse for the presence of God there Vers. 4. remember all thy oblations This hath respect to the law which appointed part of the
comes thereof as Prov. 31. 16. 31. their seed that is children or posteritie Psal. 22. 24. 31. and â7 25. Gen. â7 7. 10. Vers. 12. shall not be able to wit to stablish as the Greeke explaineth or to effect it After this word can or able there often wanteth a word to be understood see Psal. 101. 5. Vers. 13. a Butt to shoot at Hebr. a shoulder because the earth is heaped up like shoulders The Chaldee paraphraseth thou hast set them to thy people as one shoulder make ready or fit namely thine arrowes against their faces The Chaldee otherwise in the cords of thy Tent thou wilt order thy law before them PSAL. XXII David as a figure of Christ complaineth of his many afflictions 10 Prayeth with faith for deliverance 13 Foresheweth the sundry evils which the wicked would doe unto Christ at his death 23 After deliverance Christ declareth Gods name and praises to his brethren 27 Communicateth the fruits of his death and resurrection to the ends of the earth 31 Whereupon they shew forth their obedience and preach his justice To the master of the musicke concerning the Hinde of the morning a Psalme of David MY God my God wherefore hast thou forsaken me art farre off from my salvation from the words of my roaring My God I call by day thou answerest not and by night and there is no silence to me And thou art holy sitting the praises of Israel In thee our fathers trusted they trusted thou deliveredst them Vnto thee they cried out and were safe delivered in thee they trusted and were not abashed But I am a worme and not a man the reproach of men and despised of the people All they that see me doe scoffe at me they make a mow with the lip they wag the head He confidently turned unto Iehovah let him deliver him let him rid him because hee delighteth in him But thou art the drawer of me forth out of the belly the maker of me to trust even at my mothers brests Vpon thee I have beene cast from the wombe from my mothers belly thou art my God Be not thou gone farre off from me for distresse is neere for there is no helper Many bullocks have compassed me about mighty buls of Bashan have environed me They have wide opened upon mee their mouth as a renting and roaring Lion I am powred out as waters and all my bones dispart themselves my heart is as wax it is molten in the middest of my bowels My able strength is dried up like a pot-sheard and my tongue cleaveth to my jawes and thou hast brought me down to the dust of death For dogs have compassed me the assembly of evill doers have inclosed me they Lion-like pierced my hands and my feet I may tell all my bones they did behold they did view me They parted my garments among theÌ for my coat they cast a lot And thou Iehovah be not farre off my fortitude hasten to my helpe Rid my soule from the sword my alonely soule from the hand of the dog Save me from the mouth of the Lion and from the hornes of Vnicornes thou hast answered me I will tell thy name to my brethren in the middest of the Church I will praise thee Yee that feare Iehovah praise him all ye seed of Iakob honor him and be afraid of him all ye seed of Israel For hee hath not despised nor abhorred the affliction of the poore afflicted nor hid his face from him and when hee cried out unto him he heard Of thee shall be my praise in the great Church my vowes I will pay before them that feare him The meeke shall eat and be satisfied they shall praise Iehovah that seeke him your heart shal live to perpetuall aye All the ends of the earth shall remember and turne unto Iehovah and all families of the heatheÌs shal bow down theÌselves before thee For to Iehovah pertaines the Kingdome he is ruler among the nations All the fat ones of the earth shall eat and bow downe themselves all that goe downe to the dust shall bend downe before him and hee that quickneth not his soule A seed shall serve him it shall be accounted to the LORD for a generation They shall come and shall declare his justice to a people that shall be borne that he hath done this Annotations THe Hind of the morning meaning Christ who as a Hind was by Iewes and Gentiles the dogs vers 7. hunted and worroughed in the morning Iohn 18. 28. and also rose from death the third day early in the morning Ioh. 20. 1. when God had made his feet like Hindes feet and set him on his high places Psal. 18 34. Compare with this Song 2. 9. 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called the morning for then the true light of comfort and salvation shall appeare A Hinde called in Hebrew Aijeleth hath the name of prowesse or fortitude as in the 20 verse of this Psalme Aejaluth is fortitude and so it may be understood for the strength or fortitude of the morning that is the helpe and power of God to raise up Christ from the dead which may be the meaning of the Greeke translation for the morning helpe Some of the Iewes have interpreted it the morning starre which although the word be no where else found in Scripture for a star agreeth also to our Lord Christ who is intituled the bright morning starre Rev. 20. 16. Others applying this title to the Musicke retaine the Hebrew words still A ãâ¦ã eleth hasshachar The Chaldee expoundeth it To praise God for the mightie continuall sacrifice Vers. 2. My God my God c. Christ speaketh this Psalme to God his Father The Hebrew is Aeli Aeli lammah ghnazabtani which words our Lord uttered on the crosse Mat. 27. 46. save for the later he used the Syriak sabachtani of the same signification At which the prophane Iewes mocked saying that he called for Elias Mat. 27. 47. 49. Wherefore hast thou forsaken me or why leavest thou me They are the words of saith striving in tentation and doe imply both a hope of and a prayer for deliverance as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring this argueth great griefe of heart uttered with loud complaint So Psal. 38. 9. and 32. 3. Iob 3. 24. And Christ in the dayes of his flesh offered up prayers with strong crying and teares to him that was able to save him from death Heb. 5. 7. Vers. 3. no silence to me or but I have no silence and consequently no rest or ease So Iob 30. 20. 27. Vers. 4. sitting or sittest that is abidest still one and the same as Psal. 9. 8. and 55. 20. and 102. 13. or fittest to wit still as Ruth 3. 18. that is risest not up to helpe me or sittest that is inhabitest as Psal. 9.
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
60. 13. Hos. 14. 6 7 8. It is called Lebanon of whitenesse for the snow that lieth on it Ier. 18. 14. To this mount and to the goodly trees thereon great kingdomes and personages are compared Ezek 31. 3. and 17. 3. Ier. 22. 23. Iudg. 9. 15. 2 King 14. 9. And the just mans estate in special Psal. 92. 14. Vers. 6. Shirjon this is mount Hermon called of the Sidonians Shirjon and of the Amorites Shenir Deut. 3. 9. and by another name Sion not Tsijon spoken of in Psal. 2. 6. Deut. 4. 48. for this Shirjon or Hermon lay without the river Iarden where Ogh reigned Ios. 12. 1 5. 1 Chron. 5. 23. Here also grew goodly trees and many wilde beasts kept in it Ezek. 27. 5. Song 4. 8. Of Hermon see more in Psal. 89. 13. and 133. 3. and 42. 7. a young Unicorne a fierce untamed beast see Psal. 22. 22. The Hebrew phrase is son of the Vnicornes the like is also Psal. 114. 4. All young creatures and things that come of or belong to another are in Hebrew called sons so the sons of the cole are sparkes Job 5. 7. the sons of the quiver are arrowes Lam. 3. 13. the sonne of the morne is the morning starre Isa. 14. 12. the sonnes of S ãâ¦ã are the Citizens there Psal. 149. 2. the sonnes of the wedding chamber are the Bridegroomes friends Matth. 9. 15. and many the like Vers. 7. striketh or cutteth âââmes as the flashes of lightning with the thunder Vers. 8. maketh tremble or quake or paineth the wildernesse that is the wilde beasts there which being frighted by Gods voice or thunder doe travell and bring forth their young with paine and trembling Kadesh called also Paran and Zin a desart thorow which the Israelites passed from Aegypt to Canaan Numb 13. 27. and 33. 36. and had the name of the citie Kadesh by which it lay Numb 20. 1 16. The beasts of this wildernesse were cruell Deut. 8. 15. and 32. 10. Vers. 9. the hindes though of all other creatures they bring forth with great trouble bowing themselves bruising their young and casting out their sorrowes Iob 39. 4 6. maketh bare by driving the beasts with the thunder into their dens as the Chaldee addeth the beasts of the forest or by beating off the leaves and fruits of the trees So the fig-tree is said to be made bare Ioel 1. 7. every one so the Greeke turneth it or it may be read every whit or all of it meaning of his people vers 11. which saith glory to God or all of it that is of his glory he saith that is God declareth in his Temple The Chaldee saith and in the Temple of the house of his Sanctuary which is above all his ministers doe say his glory Vers. 10. at the floud meaning Noahs floud Gen. 6. and 7. for to that onely both the Hebrew and Greeke word is applied And here the Chaldee paraphraseth thus The Lord at the generation of the sâoud sate on the seat of judgement to take vengeance on them he sate also upon the seat of mercies and delivered Noah and reigneth over his sonnes for ever and ever Vers. 11. with peace or in peace which word betokeneth integrity perfection a making whole and absolute opposed both to warre and sword Psalm 120. 7. Matth. 10. 34. and to division consusion and âumuââuous disorder Luke 12. 51. 1 Cor. 14. 33. It denoteth all prosperitie safety and welfare of soule and body and specially that spoken of in Eph. 2. 14 15. where Christ is our peace which hath made of both one and hath broken the stop of the partition wall c. to make of twaine one new man in himselfe so making peace PSAL. XXX David praiseth God for his deliverance 5 Hee exhorteth others to praise him by example of Gods dealing with him APsalme a song of the dedication of the house of David I will exalt thee Iehovah for thou hast drawne up me and hast not made my enemies to rejoyce at mee Iehovah my God I cried out unto thee and thou healedst me Iehovah thou hast brought up my soule from hell thou hast kept me alive from them that goe downe the pit Sing Psalme to Iehovah yee his gracious Saints and confesse yee to the remembrance of his holinesse For a moment is in his anger life in his favourable acceptation in the evening lodgeth weeping and at the morning shouting joy And I I said in my safe quietnesse I shall not bee moved for ever Iehovah in thy favourable acceptation thou hast setled strength to my mountain thou didst hide thy face I was suddenly troubled Vnto thee Iehovah I called and unto Iehovah supplicated for grace What profit is in my bloud when I goe downe unto corruption shall dust confesse thee shall it shew forth thy truth Heare thou Iehovah and be gracious to me Iehovah be thou an helper to me Thou hast turned my mourning to a dance to me thou hast loosed my sackcloth and hast girded me with joy That my glory may sing Psalme to thee and not be silenced Iehovah my God I will confesse thee for ever Annotations DEdication or initiation which is when a new thing is first imployed and put to that use for which it was made It is applied to houses as here and Deut. 20. 5. to altars as Num. 7. 84 88. to walls as Nehem. 12. 27. to images as Dan 3. 2. and to men and then it meaneth instruction or training up as Prov. 22. 6. Gen. 14. 14. It is recorded by the Hebrewes that when the Israelites brought their baskets of first-fruits into the Sanctuary according to the Law in Dent. 26. and came thither in companies as their manner was they sang by the way the 122. Psalme and when they came to the Sanctuary with every man his basket on his shoulder they sang the 150. Psalme and when they were come into the court-yard the Levites said this 30. Psalme I will exalt thee c. Maimony in Misn. tom 3. in Biccurim or Treat of First-fruits chap. 4. sect 17. And the Chaldee expoundeth this title For the dedication of the house of the Sanctuary an Hymne of David Vers. 2. hast drawne up me as out of a pit of waters for this word is used for drawing of waters Exod. 2. 16 17. waters signifying troubles at me or over me for my ruine Or my enemies to me that is my utter enemies as Psal. 27. 2. Vers. 3. healedst me that is helpedst me out of trouble So Psal 41. 5. and 60. 4. Hos. 7. 1. 2 Chron. 7. 14. my soule from hell me or my life from the perill and state of death So Psal. 86. 13. Ionas meant the same when he said thou hast brought out my life from the pit Ion. 2. 6. Of hell See Psal. 16. 10. them that goe downe that is which die that I should not be among them The Hebrew also hath another reading that I should not goe downe the pit The meaning is
affection For the returning of the prayer seemeth to meane the often minding and repeating of it the bosome signifieth secrecie Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection Num. 11. 12. Ioh. 1. 18. Or wee may reade it thus Let my prayer returne into thy bosome that is I wished no worse to them than to my selfe let me receive of God such good as I prayed for them See Psal. 79. 12. Vers. 14. sad or blacke to wit in blacke and mournfull attire and with sad and heavy countenance as the Greeke here translateth it Scuthropazon which word the new testament also useth Matt. 6. 16. Luke 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother mourneth at her funerall In this case the affections are most strong Therefore the Priests were permitted to mourne for such Levit. 21. 1 2 3. Vers. 15. my halting that is my calamitie and infirmitie whereby I seemed ready to fall So in Psal. 38. 18. Ier. 20. 10. the smiters that smote me with the tongue as Ier. 18. 18. and as here followeth they rent c. The Seventy in Greeke turne it Scourges alluding as I thinke to the scourge of the tongue as Iob 5. 21. and another Greeke version hath plectai smiters It may also be read the smitten that is abjects vile persons Iob 30. 8. as the Chaldee expresseth it the wicked or understand smitten on their feet as 2 Sam. 4. 4. that is lame so faining themselves or smitten in spirit as Esai 66. 2. that is grieved in outward shew they rent to wit me with reproaches as Matt. 7. 6. or rent their garments counterfeiting sorrow for me Iob 2. 12. Vers. 16. hypocrites or close dissemblers which outwardly cover and cloke their wickednesse wherewith inwardly they are defiled Matt. 23. 27 28. or which have their hearts covered Iob 36. 13. The Greeke also from whence our English word hypocrisie is borrowed signifieth an under judgement that is dissimulation scoffers or of scoffes that is men that make scoffs as in Psal. 36. 12. pride is for proud persons for a cake of bread that is for good cheare for their bellies or at their belly cheare at banquets So Solomon speaketh of some that will transgresse for a peece of bread Prov. 28. 21. The originall word Magânog is a cake 1 King 17. 12. and as bread is used for all food Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats as in Hos. 7. Ephraim is likened to a cake and their enemies to banketters that greedily eat them up verse 8 9. so here David matcheth his adversaries with hypocriticall and scoffing parasites whose God was their belly as Phil. 3. 19. Or wee may figuratively take this word for a mocke jest or merâment and so reade it with hypocriticall jesting scoffers and this the Greeke favoureth saying they mocked me with mockage gnashing or they gnashed Hebr. to gnash but a word thus indefinite following another with person is it selfe of the same by proprietie of the Hebrew tongue So Psal. 49. 15. their teeth the teeth of them and him that is of every of them See Psal. 2. 3. Vers. 17. returne or reduce restore stay my soule or life so Iob 33. 30. alonely or solitarie desolate soule See Psal. 23. 21 23. Vers. 18. a mightie people or a strong to wit in number that is a great multitude The word Ghnatsum as it is mighty in strength Psal. 135. 10. Prov. 30. 26. so is it many in number Psal. 40. 6. 13. and 105. 24. and 137. 17. Vers. 19. enemies with falsitie that is for a false cause or as the Greeke explaineth it unjustly winke make secret signes by the winking of the eye which argueth both privie and scoruefull gesture therefore this alwaies is a signe of evill Prov. 10. 10. and 6. 13. not peace that is not peaceably or friendly which yet some hypocrites doe Psal. 28. 3. or not speake to come to any sound composition or peaceable end which one may trust unto But God speaketh peace to his people Psal. 85. 9. words of deceits deceitfull words or things Vers. 21. hath seene or seeth to wit the evill of David or that which we desired In speeches of evill cases often the Hebrew useth silence So after in Psal. 54. 9. and 59. 11. and 118. 7. Vers. 23. to my judgement that is to judge and avenge me of mine enemies so after to my plea is to plead my cause as vers 1. Vers. 25. aha our soule that is abaââ have our desire Soule is sometime put for desire Psal. 41. 3. Vers. 26. cloathed with bashfulnesse meaning their confusion on every side when nothing but their shame appeareth and so continueth So Psal. 109. 29. and 132. 18. Iob 8. 22. that magnifie to wit their mouthes as is expressed Hobad 1. 12. Ezek. 35. 13. that is speake great things and boastfully as the Greeke explaineth So after in Psal. 38. 17. and 55. 13. delight my justice whom my justice and innocency pleaseth or delighteth and the defence thereof PSAL. XXXVI The grievous estate of the wicked 6 The excellencie of Gods mercies to such as trust in him 11 A prayer for the righteous 13 and prophesie of the wickeds fall To the master of the musicke a Psalme of David the servant of Iehovah THe trespasse of the wicked assuredly saith in the inmost of my heart no dread of God is before his eyes For he flattereth himselfe in his owne eyes to find his iniquity which he ought to hate The words of his mouth are iniquity and deceit he hath left off to be prudent to doe good He thinketh iniquity upon his bed he setteth himselfe on a way not good he refuseth not evill Iehovah thy mercy is in the heauens thy faithfulnesse unto the skies Thy justice as the mountaines of God thy judgements a great depth Iehovah thou savest man and beast How precious is thy mercy O God and the sons of Adam hope for safety in the shadow of thy wings They shall be plenteously moistened with the fatnesse of thy house and the streame of thy pleasures thou wilt give them to drinke Because with thee is the well of life in thy light we see light Extend thy mercy to them that know thee and thy justice to the right of heart Let not the foot of pride come on me and the hand of the wicked let it not make meflee There have they fallen that worke painfull iniquitie they have beene thrust downe and have not beene able to rise Annotations THe trespasse of the wicked or Trespasse saith to the wicked that is perswadeth imboldneth hardeneth him assuredly saith or it is an assured saying a faithfull affirmation This word is peculiar to the oracles of God which are sure and faithfull as the Apostle sometime mentioneth faithfull sayings 1 Tim. 1. 15. and 3. 1. and 4. 9. In the new Testament it is interpreted said Mat. 22. 44. from
directed and perfected The word noteth the ordering perfecting and fast stablishing of any thing and his way or thus to wit whose way he delighteth or affecteth So Gedeon his house Iudg. 8. 27. for Gedeon to wit or that is to say his house Vers. 24. shall fall to wit into sinne by occasion or infirmitie Gal. 6. 1. or into affliction and trouble Mic. 7. 9. Thus the Chaldeâ expoundeth it if he fall into sicknesse he shall not die For the just man falleth seven times and riseth againe Prov. 24. 16. upholdeth his hand and consequently raiseth him up A like phrase is of strengthing the hand Isa 8. 11. 1 Sam. 23. 16. Vers. 26. his seed that is his children or posterity are in the blessing or are appointed to the blessing as the heires thereof Gen. 28. 4. 1 Pet. 3. 9. and have still abundance though they give to others For the blessing of the Lord maketh rich Prov. 10. 22. And there is that scattereth and is more increased Prov. 11. 24. Vers. 27. dwell for ever that is thou shalt dwell as vers 3. The like promise is in Ier. 7. 5 7. V. 28. ãâã cut off a like judgmeÌt is in Iob 18. 19. He shall have neither son nor nephew among his people nor any posteritie in his dwellings See also Psal. 21. 11. and 109. 13. and the contrary Psal. 102. 29. Vers. 30. will meditate usually meditateth that is resoundeth uttereth as Psal. 35. 28. Vers. 31. in his heart so God commanded Deut. 6. 6. and there hath he promised to write his law Hebr. 8. 10. See also Psal. 40. 9. Isa. 51. 7. it shall not stagger understand his foot shall not stagger or faulter Iob 12. 5. Or any one of his steps or feet shall not stagger or slide Vers. 33. condemne him for wicked make or pronounce him wicked that is condemne him Opposed to justifying so Psal. 94. 21. Iob 9. 20. Vers. 35. daunting terrible sorely dismaying others with his terrour in Greeke lifted very high See Psal. 10. 18. spreading bare making bare that is thrusting forth and shewing himselfe greene that is fresh and flourishing as Dan. 4 1. It is not meant for colour onely but for juice and vigour So Psal. 52. 10. selfe-growing lawrell a tree that groweth in his naturall place which commonly sprout and thrive better than such as are removed to another soile therefore the Greeke explaineth it as the Cedars of Lebanon Vers. 37. the after end or the last or the posteritie This word is sometimes used for the end as Deut. 11. 12. and 32. 20. 29. Ier. 29. 11. sometime for posteritie of children left behinde as Ps. 109. 13. Dan. 11. 4. And thus it may be understood here specially in the verse following The Greeke translateth there is a remnant to the peaceable man Vers. 40. in him Chaldee in his word PSAL. XXXVIII David in sore afflictions intreateth God not to bee angry with him 5 complaineth of his sinnes and chastisements 11 of his owne weaknesse 12 of his friends forsaking him 13 and his enemies malice 16 yet his faith is in God whose helpe hee desireth A Psalme of David for to record IEhovah rebuke me not in thy fervent anger neither chastise me in thy wrathfull heat For thy arrowes are stucke in me and thou lettest downe thy hand upon me No soundnesse is in my flesh because of thy angry threat no peace is in my bones because of my sinne For my iniquities are gone over my head as a heavie burden they are too heavie for me My stripes do stinke are putrified because of my foolishnesse I am crooked I am bowed downe very vehemently all the day I walke sad For my flankes are full of parching and there is no soundnesse in my flesh I am weakned and crushed very sore I roare out for the groaning of my heart Lord before thee is all my desire and my sighing is not hid from thee My heart panteth my able strength forsaketh me and the light of mine eyes even they are not with mee My lovers and my nearest friends stand from before my stroke and my neighbours stand a farre off And they that seeke my soule set snares and they that seeke my evill speake wofull evils and all the day they meditate deceits And I as a deafe man heare not and as a mute man openeth not his mouth And I am as a man which heareth not and in whose mouth are no reproofes Because for thee Iehovah I doe hopefully wait thou wilt answer O Lord my God For I said lest they rejoyce at me and when my foot is moved doe magnifie against me For I am ready to halting and my paine is before me continually For I doe declare my iniquitie I am carefull for my sinne And my enemies are alive mighty and multiplied are they that hate mee falsly And they that repay evill for good are my adversaries for that I follow good Forsake me not Iehovah my God be not farre off from me Hasten to my helpe Lord my salvation Annotations FOr to record or to cause remembrance for commemoration to wit of Davids troubles as Psal. 132. 1. and of Gods mercies deliverances and praisâs for the same as Isa. 63. 7. The like title is of the 70 Psalme David appointed before the Arke singers of the Levites for to record and to confesse and to praise Iehovah the God of Israel 1 Chron. 16. 4. The Greeke addeth to the title A Psalme of David for remembrance concerning the Sabbath Vers. 2. neither Hebr. and where the word not is againe to be repeated as is noted Psal. 9. 19. and as is expressed Psal. 6. 2. where the like prayer is made Vers. 3. thy arrowes so Iob saith the arrowes of the Almighty are in me the venome whereof drinketh up my spirit Iob 6. 4. Arrowes are sicknesses or plagues of body or mind Psal. 18. 15. and 91. 5. thy hand in Chaldee the stroke of thy hand Vers. 4. no soundnesse or there is nothing sound or whole So Esai 1. 6. angry throat or detestation indignation See Psal. 7. 12. Vers. 6. my stripes or skarres properly such sore marks wounds or stripes as wherin the bloud and humours are gathered and doe appeare after beating named in English wailes foolishnesse The Hebrew svveleth meaneth rash and unadvised folly through want of prudencie Therefore though commonly in Greeke it is turned imprudencie yet sometime it is called unadvised rashnesse Prov. 14. 17. and Aevil the Foole is named rash or heady Prov. 10. 14. And by foolishnesse is meant usually viciousnesse or sinne and is so expressed by the Greekes Prov. 13. 16. and 15. 2. and 26. 11. and our Saviour numbreth foolishnesse among other evils that defile a man Marke 7. 22. Vers. 7. sad mournfully See Psal. 35. 14. Vers. 8. my flancks or loines parching or burning rosting so elsewhere he complaineth of the burning of his bones Psal. 102. 4. and so the Chaldee Paraphrast here taketh this word which may also
be translated vile matter meaning a vile or loathsome disease full of burning paine The Greeke turneth it mockings Vers. 9. the groâing or rumbling roaring noise Vers. 11. panteth throbbeth beateth about through trouble and distemperature able strength force and abilitie that is in the heart and bowels as elsewhere he saith my heart forsaketh me Psal. 40. 13. are not with me that is I have no use of them I cannot see Psal. 40. 13. Through faintnesse oft times the eye-sight faileth 1 Sam. 14. 28. 29. Psal. 13. 4. Vers. 12. my plague or stroke touch hurt The Hebrew useth touching for striking or hurting any manner of way Psal. 105. 15. Vers. 13. seeke my soule to kill me See Psal. 35. 4. wofull evils in Greeke vanities in Chaldee falshood Vers. 15. no reprehensions no arguments or convictions Vers. 16. thou wilt answer or that thou make answer that is heare and deliver me Psal. 3. 5. Vers. 17. I said lest or I say I thinke it is to be feared lest c. An unperfect speech through passion my foot is moved that is slip This is alwayes in the evill part when ones state is changed to worse Deut. 32. 35. Psal. 66. 9. and 94. 18. and 121. 3. A like phrase is of moving of the hand Lev. 25. 35. magnifie vaunt themselves in Greeke speake great things See Psal. 35. 26. Vers. 18. to halting to shew my infirmitie in my trials and afflictions as Iaakob halted after his wrastling with God Gen. 32. 31. See Psal. 35. 15. In the Greeke I am ready for scourges that is to suffer correction and punishment for my sinnes so the Chaldee saith for calamitie Vers. 19. am carefull or will shew care taking thought as for feare of some evill or danger to come So the originall word importeth Iosh. 22. 24. 1 Sam. 9. 5. and 10. 2. Isa. 57. 11. Vers. 20. are alive or living that is lively lusty chearefull haile and sound Or rich as the word seemeth to meane in Eccles. 6. 8. are mightie or strengthened compacted by power riches number c. See Psal. 35. 18. falsly or in falsitie that is for a false untrue and unjust cause Ps. 35. 19. So the Greek translateth it unjustly Vers. 21. my adversaries or are adverse to me opposite to let and hinder me The Hebrew Satan is hereupon applied to the Devill who is an adversary to hinder all goodnesse Zach. 3. 1. Mar. 1. 13. Rev. 12. 9. So after Psal. 71. 13. and 109. 4. 6. 20. 29. PSAL. XXXIX Davids care of his words 5 his consideration of the brevitie and vanitie of life 8 his hope in God 10 patience and prayer in affliction 12 He confesseth mans weaknesse and in respect of his short pilgrimage desireth refreshing To the master of the musicke to Ieduthun a Psalme of David I Said I will take heed to my waies from sinning with my tongue I will keepe a bridle on my mouth while the wicked is before me I was dumbe with stilnesse I was silent from good and my paine was troubled Mine heart was hot within mee in my meditation the fire burned I spake with my tongue Iehovah make mee to know mine end and the measure of my daies what it is let me know how soone ceasing I am Loe thou hast given my dayes of hand bredths and my worldly time is as nothing before thee surely all vanitie is every man though setled Selah Surely in an image walketh each man surely in vanitie doe they make a stirre hee heapeth up and knoweth not who shall gather them And now what expect I Lord my hopefull expectation it is for thee Deliver me from all my trespasses put me not the reproach of the foole I am dumbe I will not open my mouth because thou hast done it Turne away thy plague from mee by the striking of thine hand I am consumed With reproofes for iniquitie thou chastisest a man and makest that which is to be desired of his to melt away as a moth surely vanitie is every man Selah Heare my prayer Iehovah and mine out-cry give eare unto my teares cease not as deafe for a stranger I am with thee a sojourner as all my fathers Stay from me and let me refresh my selfe before I goe and I be not Annotations TO Ieduthun or for him and it may be meant not onely for his person but for his posteritie as Aaron is put for the Aaronites 1 Chron. 12. 27. This Ieduthun and his sonnes were singers in Israel with the harpe hee prophesied for the confessing and giving praise to Iehovah 1 Chron. 25. 3. So Psal. 77. 1. The Chaldee addeth to the title thus To praise for the keeping of the house of the Sanctuarie by the mouth of Ieduthun Vers. 2. take heed or beware observe The like speech is used 1 King 2. 4. from sinning that is as the Greeke translateth that I sin not or misse not If any man sinne not in word he is a perfect man and able to bridle all the bodie Iam. 3. 2. a bridle or mousell the Greeke turneth it a ward by this the untamednesse of the tongue is noted which must by force and watchfulnesse be restrained See Iam. 3. 3 8. Vers. 3. with stilnesse or silentnesse tamed subjection as the word often signifieth Psal. 4. 5. Wherefore the Greeke here turneth it I was humbled from good in Greeke from good things which the Chaldee explaineth the words of the Law my paine was troubled my sore was exulcerate renewed as the Greeke saith and increased Vers. 4. fire burned with this speech of David we may compare that of Ieremie And I said I will not mention him nor speake any more in his name but it was in my heart as a burning fire shut up in my bones and I was weary with forbearing and could no longer Ier. 20. 9. Vers. 5. how soone ceasing how temporary fraile brittle and short-lived as the Chaldee expoundeth it when I shall cease out of the world or how defective I am so the Greeke saith what I lacke to wit of the end of my dayes what is the terme and period of my life Vers. 6. of hand bredths that is thou hast exactly measured them out and they are but short A hand bredth is a short measure the bredth of foure fingers my worldly time my life-time my temporary age The Greeke translateth it my substance the Chaldee my bodie The Hebrew Cheled is the world Psal. 17. 14. used here for mans life-time in this world So Psal. 89. 48. Iob 11. 17. surely or but onely all vanitie or a meere vapour all manner vanitie and nothing else Whatsoever vanitie is in the world may all be seene in man The Hebrew Hebel is a soone-vanishing vapour as the breath of ones mouth To this the Apostle hath reference saying What is your life it is even a vapour that appeareth for a little time and afterward vanisheth away Iam. 4. 14. every man or all mankinde Hebr. all Adam Adam called his second
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread âo ãâã armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌg saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâthar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
deceit Vers. 5. justice that is truth or faithfulnesse Vers. 6. words of swallowing or of devouring of perniciousnesse that is pernicious words which cause destruction Vers. 7. destroy or pull thee downe a similitude taken from buildings pulled downe Levit. 14. 45. applied here to mans overthrow So Iob 19. 10. pull thee away or take thee hence as a coale of fire is taken with the rongs Esa. 30. 4. plucke thee as the stakes are plucked up when the tent is removed This is applied to expulsion ouâ of ones setled place and is opposed to stablishing Deut. 28. 63. Prov. 2. 22. and 15. â5 root thee up as a tree plucked up by the roots Iude 12. So Iob 31. 12. laâd of the living that is this world See Psal. 27. 13. Vers. 8. shall see the Chaldee paraphraseth shalt see thy punishment and feare before the Lord. Vers. 9. the man the mighty ãâã It hath reference to verse 3. he was strong or would be strong and prevaile as Psal. 9. 20. or strengthened and hardned himselfe his wofull evill or in that he hath that is his substance the Greeke saith in his vanitie Vers. 10. greene olive alwayes fresh and flourishing See Psal. 37. 35. Ier. 11. 1â aye continually see Psal. 9. 6. Vers. 11. hast done the Chaldee addeth hast done the vengeance of my judgement PSAL. LIII David describeth the corruption of a naturall man 5 and convinceth them by the light of their consciences 7 He glorieth in the salvation of God To the master of the musicke on Machalath an instructing Psalme of David THe foole saith in his heart there is no God they have corrupted and have made themselves abominable with injurious evill there is none that doth good God from the heavens looked downe upon the sonnes of Adam to see if there were any that understandeth that seeketh God Every one is gone backe together they are become unprofitable there is none that doth good none not one Doe they not know that worke painfull iniquitie that eat my people as they eat bread they call not upon God There they dreaded a dread where no dread was for God hath scattered the bones of him that besiegeth thee thou hast made them abashed for God hath contemptuously cast them off Who will give out of Sion the salvations of Israel when God returneth the captivitie of his people Iakob shall be glad Israel shall rejoyce Annotations MAchalath this seemeth to be a kind of instrument much like Nechiloth Psal. 5. 1. It may also be interpreted sicknesse or infirmitie So in the title of Psal. 88. an instructing Psalme Maskil see Psal. 32. 1. This Psalme is the same in effect and almost in words with the 14 Psalme some few things changed See the notes there Vers. 2. with injurious evill so the Greeke saith with iniquities they are made abominable Or wee may read they have done abominable ãâ¦ã Vers. 4. every one is gone backe Hebr. All he that is Each one or whosoever he be in particular In Psalm 14. 3. he speaketh generally all is departed Vers. 6. where no dread was that is no cause of droad God giveth to the wicked a trembling âeart Deut. 28. 65. and a sound of feare is in their âares Iob 15. 21. yea the sound of a lease chaseth them and they flee when none pursueth Lev. 26. 36. Prov. 28. 1. of him that besiegeth thee or that pitcheth cââpe against thee speaking to the godly man The Greeke turneth it of men-pleasârs hast made them abashed or shalt make abashed for it is a promise but set downe as already performed for the more assurance or shalt put to confusion to wit them or their counsell as they would have confounded thine See Psal. 14. 6. Vers. 7. who will give a wish O that therewere given c. See the notes on Psal. 14. 7. salvations that is full salvation health or deliverance PSAL. LIV. David complaining of the Ziphims prayeth for salvation 6 Vpon his confidence in Gods helpe hee promiseth sacrifice To the master of the musicke on Neginoth an instructing Psalme of David When the Ziphims came and said unto Saul doth not David hide himselfe with us O God in thy name save me and in thy power judge me O God heare my prayer hearken to the words of my mouth For strangers are risen up against me and daunting tyrants seeke my soule they have not set God before them Selah Loâ God is mine helper the Lord is with them that uphold my soule He will turne the evill to my enviers in thy truth suppresse thou them With voluntarinesse I will sacrifice unto thee I will confesse thy Name Iehovah because it is good For hee hath freely rid mee out of all distresse and mine eye hath seene on mine enemies Annotations ZIphiââs or Zipheans the Inhabitants of Ziph a citie in the tribe of Iudah Ios. 15. 24. by which there was a wildernesse and wood wherein David hid himselfe when he fled from Keââah for feare of King Saul and was bewrayed by these Ziphims unto the King once and the second time whereupon he made this Psalme See the history 1 Sam. 23. 14 15. 19 c. and 26 1 2. Vers. 5. strangers the Ziphims estranged from God and alienated from his people Psal. 58. 4. Isa. 1. 4. So wicked men are called Heathens Psal. 59. 6. In Psal. 86. 14. his is repeated by David but for Zarim strangers there he calleth them Zedim proud daunting tyrants terrible dismayers as Saul and his retinue whose terrour daunted many See Psal. 10. 18. seeke my soule my life to take it away see the note on Psal. 35. 4. Vers. 6. with them that uphold or among the upholders the valiant souldiers that helped David in his battels as 1 Chron. 12. 1. c. a like manner of speech is Iudg. 11. 35. thou art among them that trouble me Vers. 7. returne the evill to wit which they intend against me For the righteous escapeth out of trouble and the wicked shall come in his stead Prov. 11. 8. suppresse them restraine them or cut them off Compare Psal. 143. 12. Vers. 8. With voluntarinesse or In freenesse that is freely liberally of a willing minde Such sacrifices the law mentioneth Levit. 7. 16. Vers. 9. eye hath seene to wit the worke or reward of God in Chaldee the vengeance on mine enemies mentioned before in vers 7. and as is expressed in Psal. 91. 8. but often this word is concealed as Psal. 35. 21. and 92. 12. or hath viewed them with delight see Psal. 22. 18. PSAL. LV. David in his prayer complaineth of his fearefull case 10 He prayeth against his enemies of whose wickednesse and treacherie he complaineth 17 He comforteth himselfe in Gods preservation of him and confusion of his enemies To the master of the musicke on Neginoth an instructing Psalme of David HEare thou O God my prayer and hide not thy selfe from my supplication for grace Attend to me and answer me I mourn in my
meditatioÌ make a troubled noise For the voice of the enemy because of the vexation of the wicked for they bring upon me painfull iniquitie and in anger they spightfully hate me My heart is pained within me and the terrours of death are fallen upon me Feare and trembling is come into me and horrour hath covered me So that I say who will give me a wing as a dove that I might flie and dwell Loe I would make farre off my wandring flight I would lodge in the wildernesse Selah I would hasten my safe escaping from the winde of driving forward from the tempest Swallow them Lord divide their tongue for I see violent wrong and strife in the citie Day and night they compasse it upon the wals thereof and painfull iniquitie and molestation are within it Wofull evils are within it and fraud and guile departeth not from the street thereof For not an enemie reproached me for I could beare it not my hater magnified against me for I could be hidden from him But it was thou O man esteemed of as my selfe my guide and my knowne acquaintance Wee which together made sweet secret counsell went into Gods house with the society Let death seize upon them let them goe downe quicke to hell for evill are in their dwelling place in their in most part I will call unto God and Iehovah will save me Evening and morning and at no one will I meditate and make a noise and he heard my voyce Hee hath redeemed my soule in peace from the battell against me for with many were they with me God will heare and afflict them even he that sitteth from antiquitie Selah for that they have no changes neither feare they God He sent forth his hand on his peaceable friends he profaned his covenant The words of his mouth were smoother than butter but battell was in his heart his words were softer than oile but they were drawne swords Cast thou thy carefull burden upon Iehovah and he will sustaine thee he will not give the just man for ever to be moved But thou O God wilt make them goe downe to the pit of corruption men of blouds and of deceit shal not live halfe their dayes but I will trust in thee Annotations VErs 3. I mourne as one cast downe with sorrow making a dolefull noise meditation or discoursing talke prayer complaint The Hebrew Siach signifieth any large discourse or exercise of the minde or mouth by busie musing talking praying communing with ones selfe or others Vers. 4. they bring they make move or turne upon me iniquitie both by unjust imputation of evill and inflicting of punishment For the word is used both for iniquitie and the punishment thereof as is noted Psal. 5. 6. The Chaldee saith they testifie falshood against me spightfully hate me or beare me a privy grudâe with a purpose to avenge as the word signifieth Gen. 27. 41. and 50. 15. Vers. 5. is pained or trembleth with paine The word usually meaneth such paines as a woman feeleth in her travell Vers. 6. horrour or amazed quaking when the senses are smitten with astonishment Therefore the Greeke turnes it darknesse Vers. 7. who will give a wish O that I had or O that some would give See Psal. 14. 7. wing as a dove which being a fearfull bird flieth fast to desarts and rocks to hide it selfe Ier. 48. 28. wing is put for wings as fowle for fowles Psal 8. 9. that I might flie or I would flie and dwell to wit somewhere where I can finde safety but no place is named to note the more uncertainty Vers. 8. in the wildernesse the place whither the woman the Church also flieth in her persecution Rev. 12. 6. 14. Vers. 9. hasten safe escaping c. or I would speed my evasion hasten any deliverance So David hastened his flight from Absalom 2 Sam. 15. 14 c. from wind of driving forward that is from the driving stormy wind that beareth all things away before it meaning the storme of persecution which forced him to flie The Greeke turneth it from pusillanimitie or seeblenesse of spirit intimating his inly feares driving him to this flight Vers. 10. Swallow that is destroy It hath respect to Dathan and Abirams death who with their company were swallowed alive into the earth Numb 16. 32. as after in the 16 verse here is explained divide their tongue for their tongues that is their language counsels plots c. As at Babel tongues were confounded Gen. 11. 7. so tongues of Absaloms Counsellors that persecuted David were divided 2 Sam. 17. 1 5 14. Vers. 11. they compasse it to wit violent wrong and strife before mentioned which were as wals about the towne or they that is those wicked persons Vers. 13. For not an enemie or Because it was no enemie that reproached me the Greeke turneth it thus for if an enemy reproached me I could suffer it c. for I could beare Hebr. and I could beare it and being in stead of for or otherwise as in Psal. 60. 13. and 51. 18. magnified that is spake great and boastfull words See before Psal. 35. 26. Vers. 14. But thou Hebr. And thou and is often used for but as Gen. 42. 10. Isa. 10. 20. So in Greeke Rom. 1. 13. and often in the Psalmes The Chaldee addeth But thou Achiâophel a man like to me c. esteemed of as my selfe or according to mine order or estimation that is my very equall my pââre of as much regard and worth as my selfe The Greeke turneth it like minded a word which the Apostle useth Phil. 2. 20. my guide or my Duke my Chiefetaine or master So the Hebrew Allâph is used generally for a Duke or Chiefe governour Gen. 36. â5 c. and so the Greeke turneth it here It is also used in speciall for ââhiefe friend Pââ 16. 28. and 17. 9. Mic. 7. 5. which sense is good in this place A ãâ¦ã l may be the man here aimed at as the Chaldee nameth him who was one of Davids Princes and friends even his chiefe counsellor and became a traitor 2 Sam. 15. 12. 31. and 16. 23. my knowne acquaintance or my familiar whom I acquainted with my counsels purposes c. as Psal. 31. 12. Vers. 15. made sweet secret counsell that is sweetly communicated our secret affaires each to other or the mystory of god ãâ¦ã whereof see Psal. 25. 14. These were fulfilled betweene David and Achâtophel Christ and Iudas the traitor with the ãâã or in the concourse company that is the multitude that runne together frequenting the publike assemblies And this was done with cutward haste and hurtling together and with ãâã minds wherefore the Greeke hereturneth it unanimitie or concord This word is after used for a company or concourse Psalm 64. 3. and hath the name of tumultuous running together Psal. 2. 1. Vers. 16. Let death seize oâ Death shall seize exact his due as a creditor on his debtor The Chaldee expoundeth it Let sentence of
death make them guiltie upon them and on him as the Hebrew forme noteth that is on every of them to hell to the place and state of death Psal. 16. 10. as the conspirators with Korah went downe quicke into hell Numb 16. 30 33. in their dwelling place or in their ââjourning place for this life is a pilgrimage where men are but guests in their inmost part or within them in the midst of them meaning their heart Vers. 18. and at noone These three times in the day they used to pray in Israel as David here practised and Daniel afterwards Dan. 6. 10. and at the sixt houre which was their âoone tide Peter ãâã to prayer Act. 10. 9. Though the day was then divided into twelve houres Ioh. 11. 9. yet of old they had but these three times or houres meditate or pray see the note on verse 3. and Psal 77. 4. Vers. 19. from the battell against me from the ãâã sighâ the conflict with me the Greeke saith from them that ãâã neere to me meaning his foes as Psal 27. 2. with many or in many were they with me This is doubtfull whether it be meant of foes or friends If of ãâã it may be resolved thus for with many with a great multitude they were fighters with me If of friends it may be understood of Gods Angels that in a great number were with him pitching campe for his aid Psal. 34. 8. as Elishah said many moe are with us than with them 2 Kings 6. 16 17. The Chaldee explaineth it for in many afflictions his word was for my helpe Vers. 20. even he that sitteth that is the eternall that abideth one and the same in counsell power c. no changes or alterations from evill to good and are not bettered Thus the Chaldee Paraphrast taketh it of sinners which change not their evillway It may also be meant no alterations of their good estate that is no adversities as Ioâ 10. 17. Vers. 21. He sent forth his hand that is laid violent hands as Nehem. 13. 21. his peaceable friends or them that were at peace with him Vers. 22. drawne swords that is wounding deadly A like similitude Solomon useth Prov. 12. 18. There is that speaketh words like the prickings of a sword See also Psal. 57. 5. Vers. 23. thy carefull burden or thy gift that is whatsoever thou art carefull to have given thee in all thy wants and need or whatsoever âe giveth thee to exercise thy faith patience by adversââies The Greeke well turneth it thy care which phrase the Apostle useth 1 Pet. 5. 7. Cast all your care upon him c. The Chaldee saith Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustaine thee or foster and nourish thee with food and all other necessaries The word though it be generall yet is often used for nourishing Gen. 45. 11. and 47. 12. 1 King 18. 4. So the Greeke also turneth it here not give that is not suffer as Psal. 16. 10. Vers. 24. pit of corruption the Chaldee expoundeth it the deepe Gehenna men of blouds c. that is bloudy men as Psalm 5. 7. not live halfe Hâbr not halfen their daies that is not come to halfe the daies of their life but be cut off by untimely death So Job 15. 32. PSAL. LVI David praying to God in confidence of his word complaineth of his enemies 10 Heprofâsseth his confidence in Gods word and promiseth to praise him To the master of the musicke concerning the dumbe dove in faire places Michtam of David when the Philistims tooke him in Gath. BE gracious to mee O God for sory man would swallow me up all the day warring he oppresseth me Mine enviers would swallow mee up all the day for many doâ warte with me O most high In the day I shall feare I will trust unto thee In God I will praise his word in God doe I trust I will not feare what flesh can doe unto mee All the day my words they grievously wrest against me all their thoughts be for evill They draw together they keep close themselves they doe observe my steps because they earnestly expect my soule For painfull iniquitie shall they escape safe in anger cast downe the peoples O God Thou hast counted my wandring put thou my teares in thy bottle are they not in thy register Then shall mine enemies turne backe in the day that I call this I know that God will be for mee In God I will praise the word in Iehovah I will praise the word In God doe I trust I will not feare what earthly man can doe unto me Thy vowes are upon me O God I will pay confessions unto thee For thou hast delivered my soule from death hast thou not also my feet from sliding for to walke on before God in the light of the living Annotations COncerning the dumbe dove or after the Hebrew phrase the dove of dumbnesse thus David speaketh of himselfe as of a dove subject to vexation among the âavenous kites the Philistims which were farre disâoyned from Gods people in faith though neare in habitation as the Greeke translateth it the people farre off from the Saints Or Aelem interpreted dumbnesse may also be turned a Congregation as in Psalm 58. 2. and so the meaning is the dove of the Congregation of them that be farre of that is of the Philistims And thus the Chaldee expoundeth it To praise for the congregation which is like to a silent dove in the time when they are driven farre from their cities c. Michtam a Iewell or golden Psalme See Psalm 16. 1. tooke him in Gath David fleeing from Saul to Achish King of Gath and being there knowne changed his behaviour and fained him-selfe foolish and was so dismissed 1 Sam. 21. 10 c. whereupon he made the â4 Psalme After that he fled againe to K. Achish and dwelt there with him he and his company 1 Sam. 27. 1 2 3 c. Vers. 2. would swallow me up or breatheth after me to take and devâure me The word Shaaph is used for sooping in of drinke Iob 5. 5. also of the wind or breath Ier. 2 â4 and 14. 6. and so for breathing after any thing to come thereto Ioh 7. 2. Eccles 1. 5. So after in Psal 57 4. and 119. 131. O most high O high God as the Chaldee explaineth it The Greeke saith from the height wee may also translate it in height that is highly proudly they warre against me But Marom Height is sometime Gods attribute as Mich. 6. 6. Psal. 92. 9. Vers. 4. In the day or what day that is whensoever I shall be afraid Vers. 5. what flesh can doe or question-wise what can flesh doe unto me by flesh meaning corrupt and weake man as is expressed vers 12. The like title is given to men in Psal. 78. â9 Gen. 6. 3. Esay 40 6. Vers. 6. they grievously wrest they pairfully forme and frame my
by swearing meaning Gods whole worship whereof swearing was a part Deut. 6. 13. Esa. 45. 23. and 65. 16. Ier. 4. 2. Therefore that which the Prophet calleth Swearing Esa. 45. 23. the Apostle calleth Confessing to God Rom. 14. 11. PSAL. LXIV David praieth for deliverance complaining of his enemies 8 He prophesieth their destruction whereat all man shall feare To the Master of the Musicke a Psalme of David HEare my voyce O God in my praier preserve my life from dread of the enemy Hide me from the secret of evill doers from the tumultuous rage of them that worke painfull iniquity Which have whetted their tongue as a sword have bent their arrow even a bitter word To shoot in secret places at the perfect suddenly will they shoot at him and feare not They confirme to themselves an evill word they tell to hide snares they say who shall see them They search out injurious evils they accomplish an exquisite search even the inmost of each man the deep heart But God hath shot at them an arrow suddenly their strokes have beene And when they have caused them every one to fall upon themselves by their owne tongue they shall betake themselves to flight whosoever seeth them And all men shall feare and declare the worke of God and prudently consider his deed The just man shall rejoyce in Iehovah and hope for safety in him and glory shall all the upright of heart Annotations PRayer or meditation see Psa. 55. 3. the Greek saith when I pray unto thee Vers. 3. the secret or secrecy mysterie that is councell or assembly of evill doers that is the malignant Church as the holy Church is called the secrecie or mysterie of the righteous Psal. 111. 1. Vers. 4. bent their arrow that is laid their arrow ready on their bended bow The like phrase was in Psal. 58. 8. See also Psal. 11. 2. bitter word or bitter thing as the Greeke explaineth it So after in vers 6. an evill word or thing See the notes on Psal. 7. 1. A bitter word is here called an arrow and in Ier. 9. 3. their tongue is called their bow Vers. 6. they tell to hide or of hiding that is impart their counsell one to another how to hide snares they accomplish an exquisite search or a search searched out that is a curious diligent search The Greek translateth they are consumed searching out searches meaning that they spend both their time and themselves in searching out evils against the just It may also be read wee are consumed by the search searched out meaning that in their judgment wee cannot escape their snares even the inmost Hebr. and the inmost that is whatsoever any mans wit and deepe heart can finde out or So deepe is the inward part and heart of man Vers. 8. have beene or assuredly shall be the time past being used for more certainty as in Isa. 9. 6. And by have beene is meant the sure event and accomplishment of Gods judgements on them with the continuance of the same As the Hebrew word of being signifieth to come to passe or have event 1 Sam. 4. 1. Iob 37. 6. and to continue to be Dan. 1. 21. Esai 66. 2. Ruth 1. 2. Vers. 9. they have caused them every one Hebr. caused him which being spoken of many as in this place meaneth them all severally to one man to fall c. or to stumble downe signifying that Gods strokes should have effect to overthrow them by their owne devices betake themselves to flight or shall wander about in their flight which noteth great feare and unstaiednesse which the Greeke therefore turneth are troubled and is meant of the wicked their favourites PSAL. LXV Gods praises in Sion for hearing prayer 4 for pardoning sinnes 6 for his just administration in the world 10 and for his manifold blessings upon his land and people To the Master of the Musicke a Psalme a Song of David PRaise silent waiteth for thee O God in Sion and to thee shall the vow be paid Thou hearest praier unto thee all flesh shall come Words of iniquities have prevailed against me our trespasses thou wilt mercifully cover them O blessed is hee whom thou chusest and takest neere that hee may dwell in thy courts we shall be satisfied with the good things of thine house with the holy things of thy Palace Fearefull things in justice thou wilt answer us O God of our salvation the hope of all the ends of the earth and of those farre off by sea O he that stablisheth the mountaines by his able might is girded about with strength Which appeaseth the noise of the seas the noise of their waves and the tumultuous noise of the peoples And feare doe they that dwell in the utmost parts for thy signes the out-goings of morning and evening thou makest shout Thou visitest the land and plenteously moistenest it very much thou enrichest it with the streame of God full of waters thou preparest their corne when so thou hast prepared it Thou waterest abundantly the ridges of it thou setlest the furrowes of it thou makest it soft with showers thou blessest the bud of it Thou crownest the yeere of thy goodnesse and thy pathes drop fatnesse They drop on the pastures of the wildernesse and the hills are girded about with gladnesse The pastures are clad with sheepe and the vallies are covered with Corne they shout they also sing Annotations PRaise silent waiteth or is silent that is submisly and quietly expecteth thee see Psal. 62. 2. or Vnto thee there is silence and praise that is silence looking to receive mercies and praise for them being received The Greeke saith praise becommeth thee The Hebrew also may imply the same though it be more significant The Chaldee paraphraseth thus The praise of the Angels is counted as silence before thee O God whose majestie is in Sion Vers. 3. Thou hearest or O thou that hearest or he that heareth see after in vers 7. all flesh that is all sorts of men as Gen. 6. 12. Psal. 145. 21. Act. 2. 17. This is a prophesie of all Nations converted unto Christ. Vers. 4. words of iniquities or of perversities that is perverse things or words unrighteous deeds Words are often put for things as Psal. 7. 1. mercifully cover or expiate propitiate purge away and so cover and forgive Of the Hebrew Caphar which signifieth to cover the Cover of the Arke was called Caporeth Exod. 25. 17. in Greeke hilasterion that is the propitiatory or mercy-seat Heb. 9. 5. which name Paul giveth to Christ Rom. 3. 25. who is the true propitiation for our sins 1 Iob. 2. 2. Vers. 5. takest neere or causest to approach to wit unto thy selfe the Greeke saith takest unto thee thy courts or court-yards the open places of the Tabernacle and Temple There was an inner court and an outward 1 King 7. 12. one for the Priests another for the people called the great court 2 Chron. 4. 9. 2 King 21. 5. good things
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson âoeâ cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacââr couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmân is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ 13. 2. Statius lib. 10. Thebaid Macroâius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siân the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words ââAdam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
1. The Chaldee paraphraseth from the foolish King Vers. 23. ascendeth that is commeth up unto thee it is so great as Iona. 1. 2. or it increaseth as the battle is said to ascend when it increased 1 Kin. 22. 35. PSAL. LXXV A confession to God and promise to judge uprightly 5 A rebuke of the proud by consideration of Gods providence To the Master of the Musicke Corrupt not a Psalme of Asaph a Song WE confesse to thee O God we confesse neere is thy name they tell thy wondrous works When I shal receive the appointment I will judge righteousnesses Dissolved is the earth and all the inhabitants thereof I have set sure the pillars therof Selah I said to the vain-glorious fools be not vain-gloriously foolish and to the wicked lift not up the horne Lift not up your horne to on high nor speake with a stiffe neck For not from the East or from the West neither from the desart commeth promotion But God is the judge he abaseth one and exalteth another For a cup is in the hand of Iehovah and the wine is red it is full of mixture and hee powreth out of the same but the dregs thereof wring out and drinke shall all the wicked of the earth And I will shew for ever will sing Psalme to the God of Iakob And will hew off all the hornes of the wicked the hornes of the just man shall be advanced Annotations COrrupt not or Destroy not see Psal. 57. 1. The Chaldee addeth in the time when David said destroy not the people of Asaph or to Asaph in Chaldee by the hand of Asaph see Psal. 50. 1. Vers. 2. and neere is to wit neere in our mouths and hearts to celebrate it Thus Gods word is said to be neere Rom. 10. 8. and thou art neere in their mouth Ier. 12. 2. In this sense the Greeke also explaineth it and wee will call on thy name they tell that is I and others with me so the Greeke saith I will tell Vers. 3. receive the appointment or take the appointed thing or time as the Chaldee translateth it that is the office appointed and promised They seeme to be the words of the Psalmist as appeareth more plainly by vers 10. and 11. in person of Christ to whom the kingdome of Israel was appointed in due time whom David was a figure of in taking and administring the kingdome when it was distracted with troubles See 2 Sam. 3. 17. 19. and 5. 1 2 3. righteousnesses that is most righteously Vers. 4. dissolved or melted that is faint with troubles feares c. as Ios. 2. 9. set sure or will fitly fasten artificially stablish as by line and measure that they fall not Pillars the mountaines which may also meane Governours for great personages are likened to Pillars Gal. 2 9. Vers. 5. the horne the signe of power and glorie Ps. 112. 9. and 89. 18. 25. Lu. 1. 69. In 1 Chr. 25. 5. mention is made of prophesies to lift up the horne Vers. 6. to on high that is aloft or against the high God with a stiffe necke like untamed oxen shaking off the yoke of obedience Or speake not a hard thing as Psal. 31. 19. with a necke stretched out that is arrogantly or with one necke that is with joynt force as heart in Psal. 83. 6. is for one heart Vers. 7. the desart that is the South or North for desarts were on both ends of the land of Canaan promotion or exaltation or as the Greeke translateth desart of the mountaines that is the mountainy desart meaning that preferment or deliverance comes not from any of the nations round about The Hebrew Harim is ambiguous signifying both exaltation and mountaines The Chaldee maketh this paraphrase For there is none besides me from East to West from the North the place of the desart or from the South the place of the mountaines Ver. 8. abaseth one Hebr. this man another Hebr. this man It may also be read He this God abaseth and he advanceth Vers. 9. a cup to measure out afflictions as Psa. 11. 6. a similitude often used see Hab. 2. 16. Ezr. 23. 31 32. Ier. 25. 28. The Chaldee saith a cup of curse wine that is wrath or indignation as is expressed Ier. 25. 15. Iob 21. 20. Revel 14. 10. red or thicke troubled muddie noting fierce indignation The Greeke turneth it acratou more meaning strong wine not allaied So in Revel 14. 10. where mere or pure wine meaneth great afflictions The Greeke there is taken froÌ this Psalme of mixture that is of liquor mixed ready to be drunke as wisdome is said to have mixed her wine Prov. 9 2. that is tempered it ready So Rev. 14 10. The Chaldee addeth mixture of bitternesse he powreth out to wit unto his owne people afflicting them as is expressed Ier. 25. 17 18 28 29. the dregs the most grievous afflictions as Esai 51. 17. 22. wring out or sucke up that is feele and be affected with it So Ezek. 23. 34. Esa. 51. 17. Vers. 10. will shew to wit this worke of God his mercy and judgement The Chaldee explaineth it will shew thy miracles hornes of the wicked their power dominion and pride whereby they afflict and scatter Gods people Ier. 48. 25. Lam. 2. 3. Zach. 1. 21. Rev. 17. 12 13. as by hornes of the just man is meant his power dominion glory Psal. 132. 17. and 92. 11. and 148. 14. 1 Sam. 2. 10. So the Chaldee openeth it And I will humble all kingdomes the high strength of the wicked PSAL. LXXVI A declaration of Gods majestie in the Church against her enemies 12 An exhortation to serve him reverently To the Master of the Musicke on Neginoth a Psalme of Asaph a Song GOd is knowne in Iudah his name is great in Israel And in Shalem is his tabernacle his dwelling in Sion There brake hee the burning arrowes of the bow the shield the sword the war Selah Bright wondrous excellent art thou more than the mountains of prey The mighty of heart have yeelded themselves to the spoile they have slumbred their sleep none of the men of power have found their hands At thy rebuke O God of Iakob both chariot and horse hath beene cast asleepe Thou thou art fearefull and who shall stand before thee when thou art angry From the heavens thou causedst judgement to be heard the earth feared was still When God arose to judgement to save all the meeke of the earth Selah Surely the wrathfull heat of men shall confesse thee the remnant of the wrathfull heats thou wilt gird Vow ye and pay to Iehovah your God all they that be round about him let them bring a present to the FEAR To him that gathereth as grapes the spirit of the Governours that is fearefull to the Kings of the earth Annotations ON Neginoth or with stringed instruments see Psal. 4. 1. of Asaph or to Asaph see Psal. 50. 1. Vers. 3. Shalem or Salem the City of
made knowen thy strength among the peoples Thou hast redeemed thy people with arme the sonnes of Iakob and of Ioseph Selah The waters saw thee O God the waters saw thee they trembled also the deeps were stirred The clouds streamed downe waters the skies gave out a voice also thine arrowes walked about The voice of thy thunder was in the round aire lightnings illuminated the world the earth was stirred and quaked Thy way was in the sea and thy pathes in the many waters thy footsteps were not knowen Thou didst leade thy people like a flocke by the hand of Moses and Aharon Annotations TO Ieduthun or for him see Psal. 39. 1. and 62. 1. Vers. 2. he gave eare so the Greeke explaineth the Hebrew phrase to give eare see the like Psal. 65. 11. Vers. 3. sought the Lord in Chaldee sought instruction from before the Lord and the spirit of prophesie rested upon me retched out or flowed was powred out that is was stretched out in prayer a vehement figurative speech like that of powring out the heart Psal. 62. 9. or was wet with continuall wiping of mine eies or by hand may be meant plague or sore as in Iob 23. 2. which continually ran The Chaldee expoundeth it by night mine eie dropped teares and ceased not Vers. 4. meditated or praied See Psal. 55. 3 18. overwhelmed or covered it selfe that is swowned or fainted with sorrow So Psal. 142. 4. and 143. 4. and 107. 5. Lam. 2. 12. Vers. 5. the watches or the wards custodies that is as the Chaldee explaineth it the lids of mine eies so that I cannot sleepe stricken amazed beaten with terrour as with a hammer or as the Greeke saith troubled So Dan 2. 1 3. Gen. 41. 8. could not speake so the Hebrew phrase spake not is sometime to be interepreted as who shall judge 2 Chron. 1. 10. for which in 1 King 3. 9. is written who can or is able to judge So Psalme 78. 20. Vers. 6. of ancient times or of eternities that is of ages past This hee did according to the commandement Deut. 32. 7. for former histories are written for our learning Rom. 15. 4. 1 Cor. 10. 11. Vers. 7. my melody or musicall play to wit how I had before time played and sung songs of praise for thy benefits see Psal. 33. 2 3. or I remembred my musicke and tooke my instrument and thus I sung spirit searched in Chaldee the knowledge of my spirit searched marvellous things Vers. 11. doth this make me sicke doth it grieve and weaken me that the right hand the administration of God is changed and hee keepeth not one constant course in his workes The Prophet seemeth to checke himselfe for his infirmity Or taking it not for a question it maketh me sicke or this is my infirmitie the change or that changed is for so the Hebrew phrase to change may be resolved Vers. 12. will record will remember for my selfe and mention to others The Hebrew implieth both these by a double reading miracle that is miracles or wondrous works as the Greeke explaineth it all and every of them done of old So after in vers 15. Vers. 13. discourse or meditate intreat of both in minde and talke Vers. 14. in the Sanctuary or in sanctitie in the holy place as the Greeke turneth it meaning it is most holy and secret hidden from the eyes of the world as holy things were hidden in the Sanctuarie especially the Ark and Cherubims where God sate So as it was not lawfull for people or Priests to see them Num. 4. 6 7 15 20. Levit. 16. 2. Compare also herewith Psal. 73. 16 17. The Chaldee translateth O God how holy are thy wayes a God or a mightie one a Potentate Hebr. Ael So in the next verse as God in Greeke as our God in Chaldee as the God of Israel Vers. 15. Marvellous work that is works wonders This is taken from Exod. 15. 11. Vers. 16. with arme that is with power an arme stretched out as Exod. 6 6. in Greeke with thine arme of Iaakob that is the tribes of Israel borne of him of Joseph this may be meant as the Chaldee Paraphrast taketh it of all the Israelites whom Ioseph nourished Gen. 45. 10. 11. and 50. 21. called therefore his sonnes or in speciall of the tribes of Ephraim and Manasses the sonnes of Ioseph noted from the rest for more honour Compare also herewith Psal. 80. 2 3. Vers. 17. The waters of the red sea Exod. 14. 21. Psal. 114. 3. The Chaldee paraphraseth They saw thy divine Majestie from the midst of the sea O God trembled or were pained as a woman in travell So Psal. 29. 8. and 97. 4. Vers. 18. streamed or gushed with a tempest These things were when the Lord looked unto the host of the Aegyptians out of the fiery and cloudy pillar and so feared and hindred them with stormy tempests that their chariot wheeles fell off c. Exod. 14. 24. 25. And thus Israel was baptised in the cloud and in the sea 1 Cor. 10. 1. 2. thine arrowes or stones as this word also signifieth Lam. 3. 16. meaning haile-stones See Psalm 18. 15. Ios. 10 11. Vers. 19. in the round aire in the sphere or globe The aire is so called of the round forme which it with all the heavens hath Of the thunder in the aire see Iob 37. 2 5. Psal. 29. Vers. 20. Thy way wherein thou wentest and leddest thy people confounding thy foes Exod. 14. 19 20 22. Nehem. 9. 11. So elsewhere his way is in the whilewind Nahum 1. 3. were not knowne to wit before that time nor after for the waters returned to their force and drowned the Aegyptians Exod. 14. 27. So his other wayes are past finding out Rom. 11. 33. that men must walke by faith not by sight 2 Cor. 5. 7. Vers. 21. lead thy people thorow the sea and after thorow the wildernesse towards Canaan Moses being their King and Aaron their Priest The Memory of which mercy is often celebrated Deut. 8. 2 5. 15. and 32. 10. Ier. 2. 2 6. Amos 2. 10. Mic. 6. 4. Psal. 136. 16. Act. 7. 35. 36. PSAL. LXXVIII An exhortation both to learne and to preach the Law of God 9 The story of Gods wrath against the incredulous and disobedient Israelites 67 Ephraim being refused God chose Iudah Sion and David An instructing Psalme of Asaph GIve eare my people to my law incline your eare to the words of my mouth I will open my mouth in a parable I will utter hid things of antiquitie Which we have heard and have knowne them and our fathers have told us We will not hide from their sonnes to the generation after telling the praises of Iehovah his power also and his marvell which hee hath done How he stablished a testimony in Iakob and put a law in Israel which he commanded our fathers to make them knowne to their sons That the generation after sons that should be borne might know might rise up
Esay 40 31. is to rânue âr increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â7 âsâl 109. 14. 15. For the Lord lightneth things that are âiâ in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sââevill Hâb 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â 1â Vers. 9. doe turne away or turne the face decline as the day drawing to an ând ãâã ãâã 4. ãâã as a thought or ãâ¦ã word a sound that passeth out of the mouth as Iâb 37. ãâã as a taâe that iâ told for mans life is a breath or ââpour Psal. 39. 6. ãâ¦ã 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being âustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strângths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deââ 13. 11. Psalâ 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâeâ 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ coâenant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaââ with them Zâch 11. 7. 10. or generally it ãâã ãâã Gods ââââble grate and favour See ãâã 27. 4. The Châldee expâunds it the pleasantnesse of Paradise stablish or direct ãâã and ââre For the Lord worketh all our actions f ãâ¦ã Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth ãâã shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A ãâ¦ã ghtie Vers. 2. I will âay or doe say namely to th ãâ¦ã man for his further coââort and assurance as vers 3 c. oâ in his naââ pââting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
peoples in righteousnesses Annotations A New song see Psal. 33. 3. saved him or got him salvation and victory over all his enemies See Esa. 59. 16. and 63. 5. Vers. 2. his salvation the redemption by Christ as Luke 2. 30 31 32. so his justice is that which is by faith in Christ Rom. 10. 3 4 6 10. Vers. 3. remembred and consequently performed his mercy c. so Luk. 1. 54 55 72 73 74. all the ends that is the dwellers in the ends of the earth so Esa 52. 10. V. 6. voice of the cornet or sound of the trumpet for here are two severall words for trumpets some of which were made of metall as silver c. Num. 10. 2. some of horne Ios. 6. 4. and these were used both in warres and in the worship of God see Psal. 81. 4. V. 8. clap the hands or clap palmes a signe of joy as Isa. 55. 12. Psal. 47. 2. V. 9. in justice that is justly So Psal. 96. 13. in righteousnesses that is most righteously So Psal. 9. 9. PSAL. XCIX The Prophet setting forth the kingdome of God in Sion 5 exhorteth all by the example of fore fathers to worship God at his holy mountaine IEhovah reigneth the peoples are stirred he sitteth on the Cherubims the earth is moved Iehovah is great in Sion and high he is above all the peoples Let theÌ confesse thy name great and fearefull holy it is And the strength of the King loveth judgement thou hast stablished righteousnesses thou hast done in Iakob judgement and justice Exalt yee Iehovah our God and bow downe your selves at the footstoole of his feet holy he is Moses and Aaron with his Priests and Samuel with them that call on his name they called upon Iehovah and hee answered them In the pillar of a cloud hee spake unto them they kept his testimonies the decree he gave them Iehovah our God thou answeredst them a God forgiving thou wast unto them and taking vengeance on their practises Exalt yee Iehovah our God and bow downe your selves at the mountaine of his holinesse for Iehovah our God is holy Annotations ARestirred or though they be stirred to wit with anger as the Greeke translateth be angry see Psal. 4. 5. This is opened in Rev. 11. 17 18. thou Lord reignest and the nations are angry Thus the wicked are affected but the godly doe rejoyce Psal. 97. 1. he sitteth or even hee that sitteth on the Cherubims reigneth see Psal. 80. 2. is moved with indignation stirred up to resist as Act. 17. 13. Vers. 4. the strength this is joyned with Gods wrath Ezr. 8. 22. and here seemeth to have like meaning that God is strong to punish in judgement the rebellious and defend his people V. 5. at the footstoole or toward it meaning the Sanctuary and Arke there Esa. 60. 13. 1 Chron. 28. 2. Lam. 2. 1. Psal. 132. 7. Ezek. 43. 7. he is as is expressed vers 8. or it the temple is holy V. 6. with his Priests or among his principall officers see the like phrase in Ps. 54. 6. The Hebrew Cohén w ch we call a Priest or Saerificer is the name of the kings chiefe officer as in 2 Sa. 8. 18. Davids sons were Cohéns chiefe Rulers Aularchai as the Greek termeth them which is expounded in 1 Chro. 18. 17. to be the first or Chiefe at the Kings hand It hath the name of ministration Esa. 61. 6. 10. was a title specially given to Aaron and his sonnes that ministred unto God in the Sanctuary Exod. 28. 3 4 41. called or were calling that is prayed for the people as Exod. 32. 11 c. Numb 14 17 19. and 16. 22 46. 1 Sam. 7. 9. and 12. 19 23. Hereupon Moses and Samuel were noted for chiefe intercessours with God Ier. 15. 1. So the Chaldee here expounds it his Priests which gave their lives for the Lords people and Samuel prayed to the Lord for them as the fathers of old which prayed in his name V. 7. of a cloud as Exod. 33. 9. Num. 16. 42. and this noteth Gods favour but with some obscurity and so is inferiour to the mediation of Christ who hath without clouds or shadowes obtained eternall redemption for us that we may goe boldly to the throne of grace for to receive mercy finde grace to helpe in time of need Heb. 4. 14 16. and 7. 25. and 9. 11 12. Vers. 8. a God for giving a mighty God that pardonedst or tookest away to wit the punishment of their sin see Psal. 25. 18. and taking or though thou tookest vengeance on their practises theirs that is the peoples for whom Moses prayed as Num. 14. 20 21 23. Exod. 32. 14 34 35. or theirs that is Moses and Aarons sinnes which God punished and would not be intreated as Num. 20. 12. Deut. 3. 23 24 25 26. PSAL. C. An exhortation to praise God cheerefully for his grace goodnesse and fidelity A Psalme for confession SHout ye triumphantly to Iehovah all the earth Serve ye Iehovah with gladnesse come before him with singing joy Know yee that Iehovah he is God hee made us and a His we art not we his people and sheepe of his pasture Enter ye his gates with confession his courts with praise confesse ye to him blesse ye his name For Iehovah is good his mercy is for ever and his faith unto generation and generation Annotations FOr confession for the publike praise of God with thanks for his mercies all the earth that is as the Chaldee translateth all inhabitants of the earth Vers. 2. singing or shrilling shouting mirth Vers. 3. made us this word is used both for our first creation in nature Gen. 1. 26. and for the making of us high and excellent with graces and blessings as 1 Sam. 12. 6. Deut. 32. 6. Esa. 43. 7. and 29. 23. Ephes. 2. 10. and not we or and his we are as the Hebrew in the margine readeth it Both senses are good and the Chaldee keepeth this latter his we are sheepe or flocke which hee seedeth See Ezek. 34. 30. 31. Psal. 95. 7. V. 4. confession the sacrifice of thankes was thus named 2 Chron. 29. 31. Ier. 17. 26. Vers. 5. faith or faithfulnesse truth in performing his promises PSAL. CI. David maketh a profession of godlinesse touching his owne person his house and the Citie of God in cherishing the good and suppressing the wicked A Psalme of David MErcy and judgement I will sing to thee Iehovah will I sing Psalme I will doe wisely in the perfect way when wilt thou come unto me I will walke in the perfection of mine heart in the middest of mine house I will not set before mine eies any word of Belial I hate the doing of them that turne aside it shall not cleave unto me A froward heart shall depart from me I will know none evill he that in secret hurteth with tongue his fellow-friend him will I suppresse the haughty of eyes and large of heart him I cannot suffer
and soule See Psal. 23. 4. Esa. 49. 9. and 9. 2. Mat. 4. 15. Luk. 1. 79. affliction as with cords and fetters see Iob 36. 8 9 c. Vers. 16. barres that is all the most strong hinderances so Isa. 45. 2. Vers. 17. Fooles evill disposed persons so named of their unadvised rashnesse see Psal. 38. 6. are afflicted or bring affliction on themselves Vers. 18. soule that is appetite see the like in Iob 33. 20. and the contrary in Psal. 78. 18. gates that is imminent perill of death see Psal. 9. 14. Iob 33. 22. Vers. 20. healeth them example in Hezekiah 2 King 20. 1. 4 5 7. and the contrary in Asa 2 Chron. 16. 12 13. for God woundeth and healeth Deut. 32. 39. Hos. 6. 1. Iob 33. 19 24. corruptions that is corrupting diseases or corrupting graves whereinto they are ready to come see Psal. 7. 16. Iob 33. 28 30. Vers. 22. of confession that is thank-offerings see Psal. 50. 14. Vers. 23. doe labour that is occupie or get their living so Rev. 18. 17. Vers. 25. raiseth up or maketh stand which noteth also the continuance of the storme See an example Ion. 1. 4. Vers. 29. he setteth or restoreth firme See Mat. 8. 26. Ion. 1. 15. Vers. 30. because they or when they that is the waves Vers. 32. the sitting or the Assise session of the Elders or Senators the governours of the people whom the Chaldee calleth Wise men And from this Psalme and this verse of it the Hebrewes have this Canon Foure must confesse unto God The sicke when he is healed the prisoner when he is released out of bonds they that goe downe to sea when they are come up to land and waifaring men when they are come to the inhabited land And they must make confession before ten men and two of them wise men Psal. 107. 32. And the manner of confessing and blessing is thus He standeth among them and blesseth the Lord the King eternall that bounteously rewardeth good things unto sinners c. Maimony in Misr treat of Blessings chap. 10. sect 8. Vers. 33. He putteth rivers that is hee turneth watry fruitfull places to a dry barren desart Rivers here as waters in Isa. 32. 20. Eccles. 11. 1. are put for most fertile grounds as wildernesse for a dry barren ground Deut. 8. 15. issues that is places where water-springs are thirstinesse that is a thirsty dry land Vers. 34. saltnesse that is a salt barren land so Ier. 17. 6. Iob 39. 6. for salt causeth barrennesse Deu. 29. 23. Iudg. 9. 45. The Chaldee paraphraseth The fruitfull land of Israel he layeth waste like Sodom which was overthrowne for the evill of them that dwelt therein Vers. 35. land of drought that is a dry barren land compare Isa. 41. 18. Vers. 37. yeeld fruitfull revenue Heb. make fruit of revenue or increase see Psal. 1. 3. Vers. 39. And they are that is And againe when he curseth them they are minished c. the contrary to the former blesseth is to bee understood as in the Law Deut. 28. 4 18. Or as the Chaldee expoundeth it And when they sinne they are diminished restraint either of libertie by imprisonment as Isa. 53. 8. or of any blessing Vers. 40. contempt a base contemptible estate so Iob 12. 21. deformed wildernesse or wilde ground unordered so Iob 12. 24. Vers. 41. raiseth up or setteth in a high place safely so 1 Sam. 2. 8. Psal. 1 13. 7 8. Vers. 42. all injurious evill that is all evill persons that deny Gods providence or blame his administration shall have their mouthes stopped so Iob 5. 16. and so pride is for proud persons Psal. 36. 12. Vers. 43. Who is wise a complaint how few there be that marke these things and an intimation that every wise man will observe them so Hos. 14. 10. Ier. 9. 12. and they shall or as before who will understand PSAI. CVIII David incourageth himselfe to praise God 6 He praieth for Gods assistance according to his promise 11 His confidence in Gods helpe A Song a Psalme of David O God mine heart is firmely prepared I will sing and sing Psalme yea with my glory Raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Tehovah and will sing Psalmes to thee among the Nations That thy mercy is great above the heavens and thy truth unto the skies Be thou exalted over the Heavens O God and over all the earth thy glory That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will bee glad I shall divide Shechem and measure the vally of Succoth Gilead shall be mine Manasseh mine and Aephrajim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Edom I shall cast my shooe over Palestina I will shout Who will leade mee along to the city of strong defence who will conduct me into Edom Wilt not thou O God which hadst cast us away and wouldst not goe forth O God in our hosts O give thou us helpe from distresse for false vanitie is the salvation of man Through God wee shall doe valiantnesse and hee will tread downe our distressers Annotations YEa with my glorie that is with my soule and tongue as Psal. 16. 9. or Yea my glory to wit shall sing This Psalme is composed of the 57. Psalme from the 8. verse to the end and of the 60. Psalme from the 7. verse to the end see the Annotations there Vers. 7. answer me or us see Psal. 60. 7 c. Vers. 14. valiantnesse that is valiantly and so prevaile as Balaam prophesied Numb 24. 18. PSAI. CIX David complaining of his slanderous enemies under the person of Iudas devoteth them 16 He sheweth their sinne 21 Complaining of his owne miserie he prayeth for helpe 29 He promiseth thankefulnes To the Master of the Musicke a Psalme of David O God of my praise cease not as deafe For the mouth of the wicked one and the mouth of deceit are opened against me they have spoken with me with a tongue of falshood And with words of hatred have they compassed meabout and warred against me without cause For my love they are adversaries to me and I give my selfe to prayer And they put upon me evill for good and hatred for my love Set in office over him the wicked one and let the adversary stand at his right hand When he shall be judged let him goe forth wicked and his prayer be to sinne Let his dayes be few his office let another take Let his sonnes bee fatherlesse and his wife a widow And let his sonnes wandering wander and beg and seeke out of their desolate places Let the Creditor insnare all that he hath and let strangers make spoile of his labour Let there bee none extending mercy to him and let there be none shewing favour to his fatherlesse children Let his posterity be appointed to cutting off in
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
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 theÌ 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
Song of degrees of David IRejoyced in them that said unto me We will goe into the house of Iehovah Our feet have beene standing in thy gates O Ierusalem Ierusalem builded as a citie that is joyned to it selfe together Whither the tribes goe up the tribes of Iah to the testimonie of Israel to confesseunto the name of Iehovah For there are set thrones for judgement thrones of the house of David Aske ye the peace of Ierusalem safe quietnesse have they that love thee Peace be in thy fort safe quietnesse in thy Palaces Because of my brethren and my neighbours I will speake O peace be in thee Because of the house of Iehovah our God I will seeke good for thee Annotations IN them or for them Greeke for the things that were said we will or let us goe exhorting one another as Deut. 33. 19. house which the Chaldee expoundeth house of the Sanctuarie of the Lord. Vers. 3. joyned to it selfe compact fitly framed and builded together for an habitation of God through the spirit Ephes. 2. 21 22. so the curtaines of the tabernacle were conjoyned Exod. 26. 3. Vers. 4. to the testimony that is the Arke wherein were the tables of testimonie and from whence God testified his presence by oracle Exod. 25. 21 22. or by the testimony to Israel that is according to the charge given for their comming thither Deut. 16. 16 17. Vers. 5. are set or sit thrones that is they stand or remaine still or are set active for passive as Psal. 36. 3. of the house or for the house that is the posteritie as Psal. 115. 10. The Chaldee saith for the Kings of the house of David Vers. 6. Aske that is Desire or pray for the peace in Greeke the things that belong to the peace see the like speech Luke 19. 42. Ier. 15. 5. ãâã safe quietnesse have or they shall have safe ease or tranquillitie prosperitie the word meaneth both quietnesse from troubles and abundance of welfare so Psal. 30. 7. and 73. 12. Vers. 7. fort or rampart frontier whereof hee speaketh in Lam. 2. 8. Vers. 9. good for thee or thy good see Neh. 2. 10. PSAL. CXXIII A profession of patient confidence in God and prayer to be delivered from contempt A Song of degrees VNto thee lift I up mine eyes O thou that sittest in the heavens Loe as the eyes of servants are unto the hand of their Masters as the eyes of a maiden unto the hand of her mistresse so our eyes unto Iehovah our God untill that hee be gracious unto us Be gracious to us Iehovah be gracious to us for wee are very much filled with contempt Our soule it is very much filled with the scorning of those that are at ease the contempt of the proud Annotations SIttest that is reignest governest judgest for heaven is Gods throne Esai 66. 1. Vers. 2. that he be gracious or shew mercie this noteth continuall prayer without fainting as Luke 18. 1 7. Vers. 4. it is or to it selfe as Psal. 120. 6. of the proud or be to the proud as a Prayer that the evill may turne upon themselves PSAL. CXXIV David teacheth Israel to blesse God for their deliverance A Song of degrees of David EXcept Iehovah that he had beene for us now let Israel say Except Iehovah that he had been for us when men rose up against us Then they had swallowed us up alive when their anger was kindled against us Then the waters had overflowed us the streame had passed over our soule Then the proud waters had passed over our soule Blessed be Iehovah who hath not given us for a prey unto their teeth Our soule as a bird is escaped out of the snare of the fowlers the snare is broken and we are escaped Our helpe is in the name of Iehovah the maker of heavens and earth Annotations EXcept Iehovah that he or But for Iehovah who was The Chaldee saith Except the word of the Lord c. Vers. 2. men in Chaldee sinfull men Vers. 4. waters that is sinfull people as Isa. 59. 19. Rev. 17. 15. Vers. 5. proud waters the Chaldee expoundeth it the King whose Campe is like the high waters of the Sea PASL. CXXV The safety of such as trust in God 4 A prayer for the godly and against the wicked A Song of degrees THey that trust in Iehovah shall be as mount Sion which is not moved but remaineth for ever Ierusalem thâ mountaines are round about it and Iehovah is round about his people from this time and for ever For the rod of wickednesse shall not rest upon the lot of the just that the just put not forth their hands unto any injurious evill Doe good O Iehovah unto the good and to the righteous in their hearts But they that turne a side to their crookednesses Iehovah will lead them away with the workers of painfull iniquitie Peace shall be upon Israel Annotations THey that crust The Chaldee explaineth it The just which trust in the Word of the Lord. Vers. 2. and Iehovah that is and so Iehovah which the Chaldee expoundeth the divine presence or majestie of the Lord. Vers. 3. of wickednesse that is of the wicked as pride for proud men Psal. 36. 12. and their rod meaneth their dominion or power as Psal. 2. 9. lot that is inheritance as Ios. 18. 11. 1 Pet. 5. 3. Vers. 5. crookednesses crooked wayes or vices lead them away or make them goe away that is to die as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. So the Chaldee paraphraseth will lead them to Hell and their part shall be with the workers of iniquitie PSAL. CXXVI The Church celebrating her incredible returne out of captivitie prayeth for and prophesieth the good successe thereof A Song of degrees VVHen Iehovah returned the captivitie of Sion we were like them that dream Then was our mouth filled with laughter and our tongue with joyfull shouting then said they among the heathens Iehovah hath done very great things with them Iehovah hath done very great things with us we are joyfull Turne thou O Iehovah our captivitie as the streames in the South They that sow with teares shall reap with joyfull shouting He going goeth and weepeth bearing the sowing seed he comming commeth with joyfull shouting bearing his sheaves Annotations THe captivitie or the reversion that is the multitude of captives returning from bondage See Psal. 14. 7. and 68. 19. Deut. 30. 3. The returne from Babels bondage figured our redemption by Christ Esa. 10. 21 22. Rom. 9. 27. And to returne the captivitie sometime is to restore all that was lost Iok 42. 10. that dreame that felt joy and comfort incredible which we doubted whether it were true or not as did Peter Act. 12. 9. See also Esai 29. 7 8. The Chaldee expoundeth it like sleepers which wake from their dreames Vers. 2. joyfull shout or song or shrill singing so vers 5 6. Compare Iob 8. 21. done very great things or done magnificently or
2 Overplus or redundance of some small words Psal. 1. 4. and 46. 7. and 118. 14. and 137. 3. 3 Change or putting one for another as Of number fowle for fowles Angel for Angels c. Psal. 8. 9. and 34. 8. and 78. 2 45. and 79. 2. and often Of person Psal. 59. 10. and 65. 7. and 80. 7. and 115. 9. and 144. 10. Of time Psal. 2. 1. and 18. 7. and often Of gender Psal. 45. 17. and 79. 8. Of an active Verbe for a passive Psal. 32. 9. and 36. 3. and 109. 13. and 49. 15. 4 Questions or expostulations used For affirmations Psal. 56. 9. and 14. 4. For denials Psal. 94. 20. For prayers Psal. 10. 1. For wishes Psal. 4. 7. and 14. 7. 5 Words used in the plurall number for excellencie c. Psal. 103. 6. One word singular and another plurall used for exactnesse Psal. 66. 3. 6 The mysterie of the holy Trinitie Psal. 11. 7. and 3. 3. and 149. 2. 7 A Verbe indefinite of like signification with that which went before Psal. 49. 15. Generall observations touching the Psalmes THe Psalter is in the Hebrew divided into five bookes 1 The first containeth the 41. first Psalmes 2 The second containeth the next 31. Psalmes to the 73. 3 The third hath the next 17. Psalmes unto the 90. 4 The fourth containeth the next 17. Psalmes to the 107. 5 The fifth containeth the 44. last Psalmes Every of these Bookes is ended with Amen or Halelu-jah But being all joyned together they are usually counted one Booke and so the Apostle Peter speaketh of them Act. 1. 20. The Inditers of these Psalmes are expressed five Moses David Asaph Heman and Aethan Of the titles of the Psalmes THe Psalmes many of them have no title at all others have titles but very divers Some signifie the writers as David Asaph c. some the singers as the sonnes of Korach Ieduthun c. some the instruments whereto they were sung as Neginoth Nechiloth c. some the nature of the Ditty as a Psalme an Hymne c. some the use of it as an instructing Psalme c. some the occasion of making it as Davids fleeing from Absalom his going in to Bathshebah c. Five and twenty Psalmes are without any title namely the 1. 2. 10. 33. 43. 71. 91. 93. 94. 95. 96. 97. 99. 104. 105. 107. 114. 115. 116. 117. 118. 119. 136. 137. 147. Yet of some of these the holy Ghost witnesseth that David wrote them Act. 4. 25. Heb. 4. 7. and so wee may iudge of the rest Davids name is prefixed unto 74. Psalmes but David diversly Five and thirty are intituled a Psalme of David as the 3. 4. 5. 6. 8. 9. 11. 12. 13. 14. 15. 19. 20. 21. 22. 23. 24. 29. 31. 38. 39. 40. 41. 51. 62. 63. 64. 70. 101. 109. 110. 139. 140. 141. 143. Three are intituled A Psalme a song of David Psal. 30. and 65. and 68. One is intituled A song a Psalme of David Psal. 108. Fourteene are intituled Of David understanding the word Psalme or Song as the 18. 25. 26. 27. 28. 34. 35. 36. 37. 61. 69. 103. 138. 144. One is intituled An hymne of David Psal. 145. Two are intituled A prayer of David Psal. 17. and 86. Six are intituled Miehtam of David Psal. 16. 56. 57. 58. 59. and 60. Five are named Instructing psalmes of David Psal. 32. 52. 53. 54. 55. One is called An instructing psalme of David a prayer c. Psal. 142. One is intituled Shigajon of David Psal. 7. Five are intituled A song of degrees of David Psal. 132. 124. 126. 131. 133. Asaphs name is set to 12. Psalmes as written by Asaph him or at least committed unto him Seven are intituled A psalme of Asaph Psal. 50. 73. 77. 79. 80. 81. and 82. Two are intituled A psalme of Asaph a song Psal. 75. and 76. One is named A song a psalme of Asaph Psal. 83. Two are called Instructing psalmes of Asaph Psal. 74. and 78. One is named An instructing psalme of Heman HemaÌ Psal. 88. And one An instructing psalme of Aethan Psal. 89. Aethon Fourteene other have this title An instructing psalme or Maskel Psal. 42. 44. 45. 46. 32. 52. 53. 54. 55. 142. 74. 78. 88. 89. One of these is called An instructing psalme a song of the welbeloved virgins Psal. 45. So the title of Instruction is set in all over 24. Psalmes Foure have this title before them Corrupt not or Al-Tashchith Psal. 57. 58. 59. 75. Two are intituled for to record Psal. 38. and 70. One is intituled A prayer of Moses the man of God Moses Psal. 90. One is intituled onely A psalme Psal. 98. Two have this title A psalme a song Psal. 67. and 87. One is intituled A song a psalme Psal. 66. One is intituled A psalme for Confession Psal. 100. One A psalme a song for the Sabbath day Psal. 92. One A prayer for the afflicted c. Psal. 102. Fifteene are intituled Songs of degrees as from Psal. 120. to 134. Two have the titles For Solomon Psal. 72. 127. Five and fiftie are intituled To the Master of the Musicke as Psal. 4. 5. 6. 8. 9. 11. 12. 13. 14. 18. 19. 20. 21. 22. 31. 36. 39. 40. 41. 42. 44. 45. 46. 47. 49. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 64. 65. 66. 67. 68. 69. 70. 75. 76. 77. 80. 81. 84. 85. 88. 109. 139. 140. Two are intituled To Ieduthun Psal. 39. and 77. The sonnes of Korach have eleven Psalmes directed unto them Of which Foure are intituled A psalme to the sonnes of Korach Psal. 47. 49. 84. 85. Two thus A song a psalme to the sonnes of Korach Psal. 48. 88. One thus To the sonnes of Korach a psalme a song Psal. 87. One thus To the sonnes of Korach on Alamoth a song Psal. 46. Three are named Instructing psalmes to the sonnes of Korach Psal. 42. 44. 45. Nine Psalmes have before them Halelu-Iah Psal. 106. 111 112. 113. 135. 146. 148. 149. 150. Of the Musicke that Israel had in the Temple AS musicall Instruments were used with songs of old when Israel first came out of Egypt Ex. 15. 20. and Trumpets were appointed of God at mount Sinai which the Priests should blow over the Burnt-offerings and Sacrifices which was an ordinance for ever Numb 10. 8 10. so David the sweet Psalmist of Israel by the Spirit of God made Hymnes and Songs with Cymbals Harpes and Psalteries which the Levites in their courses should sing and play upon continually in the Sanctuary Which melodie was heard when the Arke of God was brought into the Tent which David had pitched for it 1 Chron. 15. 1 16 19 20 21. then all Israel brought up the Arke of the Covenant of the Lord with shouting and with sound of the Cornet and with Trumpets and with Cymbals making a noise with Psalteries and Harps 1 Chro. 15. 28. The Trumpets which Moses made were of silver Numb 10. 2. Davids Cymbals were
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the coÌtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.
sweet perfume Exod. 30. which perfume figured the mediation of Christ the Angell which offereth much incense w ch the prayers of all saints Rev. 8. 3. So through his death and intercession the Church hath her sweet smell and all her garments are Myrrh aloes and Cassia Psal. 45. with all powder or above all powder that is powders or spices of the Merchant That is with all other graces that Christ hath bestowed upon her by the preaching of his Gospell Or those forenamed Myrrh and Frankincense which shee hath from Christ are above all other graces and gifts which can be attained to in this word of the merchant or of the spice merchant as the word is englished in 1 Kin. 10. 15. But the Gr. interpreteth it Apothecarie or Ointment maker Such were of the Priests under the Law which made the ointment of the spices 1 Chron. 9. 30. and such now are the Ministers of the Gospell uttering the word and graces of the Spirit Ver. 7. Behold his bed which is Solomons an Hebrew manner of speech explained thus in Greeke Behold the bed of Solomon Some understand here his bed like that which was Solomons others above or better theÌ that which was Solomons The Spirit here calleth us to behold the guard which was about Solomons bed for his safety and security froÌ feare Solomon in his name Kingly office wisedome and royalty was a figure of Christ who is greater then Solomon Mat. 12. 42. and his bed is above Solomons Christs bed here seemeth to meane the hearts of the elect as in Song 1. 13. the Spouse said he shold lodge betwixt her brests in whose hearts Christ dwelleth by faith Ephes. 3. 17. and there taketh his repose and rest And this habitation or ledging was figured by the Tabernacle and Temple of Solomon 1 Cor. 6. 19. Therefore the Chaldee paraphrast who saw not Christ but in shadowes applyed this bed to the Temple which Solomon built 60. mightie ones or 60. valiants strong men Solomons bed was guarded with sixtie of the Valiants or mighty men of Israel that hee might bee safe from perill figuring the safe guarding and keeping of the hearts and minds of Gods elect both by their own diligent watch over their hearts and wayes as it is written Above all observation keepe thy heart for oââ of it are the âssues of life Pro. 4. 23. wherein whiles they keepe sound wisedome and discretion when they lye downe they shall not be afraid yea they lye downe and their sleepe is sweet Pro. 3. 21. 24. as also by the safe keeping and protection of God by whose power the Saints are guarded or kept through faith unto salvation 1. Pet. 1. 5. so that they are not afraid for the terrour of the night or for the arrow that flyeth by day Psal. 91. 1. 5. the peace of God which passeth âl understanding doth keep or guard their hearts and minds through Christ Iesus Phil. 4. 7. And in speciall this is done by the Ministers of Christ that watch and wake for the soules of his people Heb. 13. 17. Act. â0 28. 31. as his servants of old did stand in the house of the Lord in the nights Psal. 134. 1. might it ones of Israel what mighty valiants were in Israel appeareth by Davids Worthies which helped him in his wars and are mentioned in 1 Chron. 11 10. 47. and 12. 1. 38. They figured such strong men as have the word of God abiding in them and doe overcome the wicked one 1 Ioh. 2. 14. V. 8. hold the sword or holden apprehended of the sword that is girded therewith The word of God is the sword of the Spirit Ephes. 6. 17. which men do then hold when they hold forth the word of life Phil. 2. 16. and therewith resist Satan and all enemies and by faith doe overcome 1 Ioh. 2. 14. and 5. 4. expert or learned taught as the Greeke translateth it being taught of God who teacheth the hands of his people to war 2. Sam. 22. 35. so that they fight the good fight of faith 1 Tim. 6. 12. and by long custome are inured and skilfull in the Lords battels and have their senses exercised to discerne good and evill Heb. 5. 14. Such in figure were the sons of Reuben Gad and Manasses 1 Chron 5. 18. his swordon his thigh by his side prepared and ready to fight as Exod. 32. 27. So unto Christ it is said Gird thy sword upon thy thigh O mighty one Psal. 45. 4. feare in the nights or dread terror in the nights the dreadfull evills that are secret and unseene and every night do endanger For thefts murders treasons and other mischiefes are often done in the night as experience and the scriptures testifie Iob 24. 14. Ier. 6. 5. Neh. 6. 10. Dan. 5. 30. 1 Cor. 11. 23. Mat. 13. 25. Prov. 7. 9. 22. and then it is needfull to watch stand ready armed Neh. 4. 22. Mat. 24. 43. and 26. 31. 41. So Christians which are to wrastle against manifold tentations and against the rulers of the darkness of this world against spirituall wickednesses in high places are willed to take unto them the whole armour of God and to stand having their loynes girded c. Ephes. 6. 12. 13. 14. V. 9. a charret The Hebrew Apirjon is not found but in this one place translated in the Greek Phoreion which is a thing to cary upon as a charet licter or the like but after the Hebrew it hath the name of fairenesse or gloriousnesse and of fruitfulnesse Some take it be a throne some a pallace some a bed Sol. Iarchi expounds it a secret chamber for honor to wit such as is made for the Bride Bridegoome The Chaldee expoundeth this of the temple which Solomon made of the wood of Lebanon but that temple was a figure of Christ and of his Church to which we may better referre it Of Christ it may be meant in respect of his human nature which was all glorious without spot of sinne which humanity he made and assumed to himselfe with all the glorious graces of the spirit for the salvation of his elect the daughters of Ierusalem Of the Ministers of Christ or the Church his mysticall body it may as I thinke rather here bee spoken which by the preaching profession and practise of the Gospell carieth Christ as a charret holding forth the word of truth and of salvation in the midst wherof Christ sitteth teaching governing and triumphing So the former similitude of the Bed signifieth the more secret state of the Church in times of danger this of the charret betokeneth the more open glory of the same by the publishing and practising of the Gospell wood or trees of LebanoÌ that is of Cedar wood that grew on LebanoÌ figuring the Saints likned to Cedars in Lebanon Ps. 92. 12. 13. of which as of the matter Christ maketh his Church Rom. 1. 7. 1 Cor. 1. 2. Ver. 10. the pillars This if it be referred to persoÌs meaneth
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spââes sweet odours or sweet smelling spices for oâ such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ Sâon Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
him and let us keepe-alive seed of our father And they made their father drinke wine in that night also and the younger arose and lay with him and he knew not when shee lay downe or when shee arose And the two daughters of Lot were with child by their father And the firstborne bare a sonne and she called his name Moab he is the father of Moab unto this day And the yonger she also bare a sonne and called his name Ben-ammi he is the father of the sonnes of Ammon unto this day Annotations THere came two or the two Angels came called before men Gen. 18. 22. and so they seemed unto Lot who also entertained Angels unawares Heb. 13. 2. Compare this action of Lot with Abrahams Gen. 18. Vers. 2. my Lords so both Greeke and Chaldee also translate it the Hebrew Adonai being written otherwise then when it signifieth the Lord God see Gen. 18. 3. Nay The Angels as men humanely refused being sent also to view the manners of the people Gen. 18. 21. they would have abode in the streets indeed had not Lots importunacy made them doe otherwise So Christ made as if he would have gone further but constrained by the disciples hee stayed with them Luke 24. 28. 29. Vers. 3. pressed upon or was instant constrained so Luke 24. 29. a banquet or a drinking as both the Hebrew and Greeke words signifie for large drinking is used in banquets hereupon it is called the banquet of wine Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester that is to banquet Est. 7. 1. So Est. 3. 15. unleavened-cakes for hast because time suffered them not to be leavened See Exod. 12. 39. where the word cakes is expressed which here wanteth as on the contrary cakes were expressed in Gen. 18. 6. where unleavened is to be understood Vers. 4. from the utmost meaning from every quarter for the Hebrew often omitteth the repeating of the same word at the end for brevities sakes as 1 Chron. 17. 5. from tent to tent and from tabernacle where is againe to be understood unto tabernacle So here from utmost part to utmost part that is from all parts Sometime it is fully expressed as in Matth. 24. 31. from the end of heaven to the end thereof The Greeke here translateth all the people together Vers. 5. called unto Lot They were not ashamed to proclaime their owne filthinesse so God reproveth the Iewes they declare their sinnes as Sodom they hide them not Esay 3. 9. may know them that is may lye with them as Gen. 4. 2. which sense the Greeke version also giveth here Hereupon that horrible and unnaturall sin which the Scripture calleth lying with the male Lev. 18. 22. and 20. 13. is called Sodomy as being first practised in Sodom and the cities about it which God would therfore severely plague in this world and for ever as the Apostle writeth of Sodom and Gomorrah and the cities about them in like manner giving themselves to fornication and going after other flesh they are set forth for an example suffering the vengeance of eternall fire Iude vers 7. The Canaanites having fallen from God to idolatry Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse to dishonour their owne bodies betweene themselves and leaving the natural use of the womaÌ to burn in lust one toward another men w t men doing that which is unseemly as Paul observeth in Rom. 1. 23. 24. 27. An example of like filthinesse fell out after this in Israel Iudg. 19. 22. c. Vers. 6. the doore two words are here used for a doore the first Pethach which is the open-place wherat he went out this latter deleth which is the doore that shutteth up the passage Vers. 7. my brethren thus he lovingly intreateth those wicked men respecting the common brotherhood of nature Act. 17. 26. Esay 58. 7. so David called the evill and wicked his brethren 1 Sam. 30. 23. Vers. 8. not knowne to weet by lying with the male as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here By this prostituting of his daughters Lot thought to avoid a greater evill but it is not lawfull to doe evill that good may come Rom. 3. 8. of my rafter or beame that is of my roofe or house made with rafters a part being put for the whole so the Greek hath under the roofe of my rafters but the Chaldee saith of my habitation Vers. 9. stand further or get thee a side as if they would consult of the matter But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine and will hee judging judge or hee will judging judge but the Greeke resolveth it into a question came he also to judge judgement This phrase doubling the word whereof see Gen. 2. 17. may also imply Lots often rebuking of them at other times for he was vexed with the lascivious conversation of those wicked men and dwelling among them in seeing and hearing tormented his just soule day after day with their unlawfull deeds 2 Pet. 7. 8. Vers. 11. with blindnesses or dazeled-blindnesse both of body and mind when the sight beames are confused and nothing can be seene as it is The word is not used but in this place and at another like accident in 2 King 6. 18. the plurall number noteth the greatnesse of the plague as extreameblindnesse Vers. 12. or thy sonnes in the Hebrew and is here for or as the Greeke also translateth it see Gen. 13. 8. Vers. 13. will destroy or are destroying Hebr. corrupting see Gen. 6. 13. that is we are about to destroy so v. 14. Vers. 14. were taking that is being betrothed were ready to take in mariage or had taken as the Greeke explaineth it If wee thus understand it then Lot had some daughters which perished with the Sodomites for onely two which were virgins escaped with him vers 8. 30. This also seemeth closely to be implyed in vers 15. goe-out The Hebrew word hath in it a pricke extraordinary noted also in the Hebrew margine which increaseth the signification as urging an hasty going-out The like is in Exod. 12. 31. Vers. 15. are found that is present The Chaldee addeth which are found faithfull with thee the Greek saith which thou havest But found is often used for present 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity that is the punishment for iniquity Hereupon is that usuall phrase of bearing iniquity for suffering punishment Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger to partake of the wickeds punishment if when God calleth they depart not from among them Compare Rev. 18. 4. Vers. 16. lingred or delayed distracted himselfe with much trouble and businesse the Greek translateth they were troubled David contrary wise delayed not to keepe Gods commands Psal. 119. 60. ãâã in the
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I ãâ¦ã h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâââed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
or ãâã morphew in Hebrew bâhak a word not used but ãâã this one place it hath the signification of cle ãâ¦ã nesse or whitenesse and is not a leprosie but a ãâã goer of it and neere thereunto The Greek callââ it Alphâs which is a kinde of white-spot ãâã the skin for as Corn. Celsus in l. 5. ãâ¦ã ãâã though it bring no danger with it yet it is filthie and commeth of an evill habit of the body he is cleane to weet from leprosie for though it spotted the skin yet it fretted not the flesh God sheweth him-selfe hereby mercifull to the infirmities of his people not esteeming every spot or deformitie in them as a malignant sin So in the case following verse 40. 41. Vers. 40. hath the haire fallen-off or is pilled bald to weet behinde from the crowne towards the necke which baldnesse the Hebrew calleth Karachath and it is distinguished from the forehead-baldnesse called gabbachath verse 41. 42. which is from the crowne of the head towards the face And so the Hebrew doctors doe explaine them as two sorts Maimony treat of Leprie chap. 5. sect 8. 10. The Greeke also translateth them by two divers words Phâlacroma the baldnesse-behinde and anaphalantoma the baldnesse-before Verse 42. the bald head or baldnesse-behinde Heb. karachath bald-forehead or fore-baldnesse Heb gabbachath somewhat reddish the Greek translateth or somewhat reddish see the notes on verse 19. Verse 43. swelling by naming this one he comprehendeth also the other as the bright-spot the bile and the burning spoken of before in verse 2. 18. 24. all which might be upon the bald head as well as upon the other skin of the bodie and discerned as the former saving by the haire leprosie in the skin or the leprosie of the skin of the flesh From these words the Hebrew doctors gather the signes of this kinde of leprosie according to those forementioned saying The bald-head and the bald forehead defile by two signes by quicke flesh and by spreading And they are shut up for them two weekes for it is said of them As the sight of leprosie in the skin of the flesh And because in them there is no haire the white haire is no signe of uncleannesse in them They make one uncleane by two signes and in two weekes thus If there be a bright-spot in the bald head or bald-forehead and there be quicke flesh therein he is pronounced uncleane if there be no quicke flesh he shutteth him up and seeth him at the seven dayes end if there be growne any quicke flesh on it or if it be spred he is pronounced uncleane if not he shutteth him up seven daies more If then it be spred or have quicke flesh growne on it he is pronounced uncleane if not he is set free If after he is freed it spread or quicke flesh grow up he is pronounced uncleane The bald head or bald-forehead or the beard whose haire is fallen off if there be upon them a bile or a burning they make a man uncleane as doe the bile and the burning upon the skâin of the flesh for the head or beard whose haire is fallen off is as the skin of the flesh for every thing save that they make not uncleane by the white haire c. Maimony treat of Lepr c. 5 s. 9. 11. Of these two signes the quicke flesh and the spreading see the notes on v. 8. 10. Verse 44. utterly uncleane Hebr. making-unclean he shall make him uncleane or as the Gr. saith shall pollute him with pollution This signified that if unto infirmitie be added malignitie or presumption it maketh the sinner a spirituall leper in the sight of God Vers. 45. the plague is to weet so pronounced by the Priest as vers 4. rent in signe of sorrow see Gen. 37. 29. Levit. 10. 6. Chazkuni expoundeth it He shall mourne for his deedes for because of his evil deedes the plague is come upon him bare or free to weet from cutting that is it shal be unshorn for to let the haire grow was an other signe of sorrow see the notes on Gen. 41. 24. and Levit. 10. 6. O. free from cap or bonnet that is as the Greeke translateth uncovered so the word also signifieth Numb 5. 18. yet not bare altogether but covered with a cloth after the manner of the mourners 2 Sam. 15. 30. The Hebrew canons say It is com manded that the leper pronounced uncleane doc cover his head all the dayes that he is excluded and put a covering on his upper lip as a mourner and rend his clothes and make it knowne to those that passe by him that he is uncleane Levit. 13. 45. Although it be the high priest that is a leper he makes his head free and rends his clothes for an affirmative precept puts away a prohibitive A leprous woman makes not her head free neither rendeth her clothes nor covereth her upper lip but she sitteth without the city and makes it knowne to others that she is uncleane Maimony treat of Lepr chap. 10. sect 6. 8. put a covering or cover wrap over the Chaldee addeth cover as a mourner for as the covering of the head so of the mouth or lip was a signe of sorrow and shame as is said The Sâers shall be ashamed c. they shall all cover the upper-lip for there is no answere of God Miâh 3. 7. ãâã in Ezek. 24. 17. when he had said make no mâââning c. he addeth binde the tire of thy head upon thee and put on thy shooes upon thy feete aâd cover not the upper-lip Hereby also was implied as the Hebrewes say that he might not salute aây mân all the dayes of his uncleannesse as being a mourner Ma ãâ¦ã ny treat of Lepr chap. 10. sect 6. the up ãâã lip or the beard of the upper lip as Sol. Iarch ãâ¦ã preteth it the haire of the lippes the Greeke ãâ¦ã teth it his mouth unclean unclean ãâ¦ã I am or here is one uncleane so confessing and ãâ¦ã claiming his miserie and giving othârs warning lest they be defiled by touching him Therefore Onkelos the Chaldee paraphrast translateth ãâã âe not ye made uncleane be not ye made uncleane and Ionathan Avoid avoid from the unclean This is opened in Lam. 4. 15. They cried unto them Depart ãâã am uncleane depart depart touch not Likewise in Esa. 52. 11. Depart depart goe out from thence uncleane it is touch it not The Hebrew doctors say The Leper is the chiefe of all things that are most uncleane he defileth men and vessels by touching him and earthân vessels by the ayre and defileth men by carying of him and defileth his bed and his seat c. Maimony in Lepr chap. 10. sect 11. These rites figured our mortification confession of sinnes and suffering of miseries for the same âam 4 8. 9. 10. For we are all as an uncleane person Esa. 64. 6. and David acknowledged himselfe to bee a Leprous sinner in Psalme 51. where he maketh
confession of his misdeedes and desireth to be purged with hysope as were the Lepers Levit. 14. 4. And from Solomons words in 2 Chron. 6. 29. when every one shall know his owne plague and his owne griefe Baal hattu ãâ¦ã inferreth that at first it is needfull that a man know his plague and be cleansed from it by repentance before he pray Vers. 46. dwell or sit alone as the Greeke translateth separated from other cleane mens societie So King Azarias being a leper dwelt in a severall house 2 King 15. 5. And Marie striken with leprosie was shut out of the campe Num. 12. 14. as all lepers were to be Num. 5. 2. So that dwelling alone debarreth him not from conversing with other lepers but with the cleane onely By the Hebrew canons If a leper came into any house all that was in the house was uncleane both men and vessels although he touched them not If he were standing under a tree and a cleane person passed under that tree he became uncleane If he came into a Synagogue they made for him a distinct roome apart ten handbredths high and and foure cubits broad and he came in first and went out last that his situation might be by himselfe alone and be might not stand among the people and defile them Maimony treat of Leprie c. 10. s. 12. The Lepers were thus to be secluded that they defiled not their campes in the midst whereof the Lord dwelled Num. 5. 3. figuring the putting of polluting sinners out of the Church lest others by them be levened and defiled 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiaritie with them 1 Cor. 5. 11. that they might be ashamed and humbled for their offences 2 Thes. 3. 14. Lam. 1. 1. 8. and 3. 1. 28. c. The Hebrew doctors also have thus understood these figures they say When a man considereth this thing he will be abashed and ashamed for his iniquitie for every iniquity is a plague a blemish in his soule c. And as it is written of the Leper his clothes shall be rent and he shall put a covering on his upper-lip and shall cry uncleane uncleane and it is said he shall dwell alone without the campe shall his dwelling be so the pollution which is in the soule and removeth farre from the holinesse that is on high that causeth the body beneath to be likewise removed farre from the campe of Israel And if a man turne by repentance to clense his spots by receiving chastisements upon him loe he is clensed from his leprosie otherwise his leprosie cleaveth to his soule and in this world and in the world to come he is removed farre from all the Campe that is on high untill he be made cleane R Elias in Sepher Reshith châchmah treat of the Feare of God c. 9. These ordinances for lepers shewed also the effect of the Law in sinners which driveth them from the communion of God and his people till by repentance and faith they come unto Christ who then will touch and heale them as Matth. 8. 2. 3. 11. 28. As for the Law it leaveth them in their uncleannesse and to mourne for the same but meanes to heale them it sheweth none that grace was reserved for Christ to give Matth. 11. 5. and 8. 16. 17. Vers. 47. woollen garment Hebr. in a garment of wooll or in a garment of flaxe These things the Hebrew doctors understand strictly of the wooll of sheepe and of flaxe only not of hempe or the like saying No garments are made uncleane by plagues or spots but garments of wooll and of flaxe onely and all vessels or instruments of skin c. Camels haire and sheepes wooll that are spâân or twisted one with another if the most part be of camels haire it is not made uncleane by plagues but if the most part be of sheepe wooll it is made uncleane or if halfe to halfe it is made uncleane And the same law is for flaxe and hempe one with another And if the warpe be flaxe and the woofe hempe or the warpe hempe and the woofe flaxe it is not made uncleane by plagues Likewise if the warpe or the woofe be flaxe or wooll and the residue goats haire or the like it is not made uncleane Maimony treat of Leprie chap. 13. sect 1. 3. and Talmud Bab. in Negagnim chap. 10. sect 2. The Law which shewed no way to cure the Leper but left him in his uncleannesse sorrow and solitarie estate proceedeth here to shew the contagion of this sicknesse how it defileth not onely the bodies of men and separateth them from the campe of God and his people but polluteth also their garments and instruments so making them unfit for any use save for the fire verse 52. Hereby the nature of sinne was signified and the increase of the strength thereof by the Law Vers. 48. woofe so named of weaving in the Hebrew word properly signifieth mixture because the woofe is mixed with and woven into the warpe or threeds that run along These are thus distinguished because if the plague appeare in the warpe onely the woofe is cleane or if it appeare in the woofe onely the warpe is cleane Maimony in Lepr chap. 13. sect 9. Moreover they say Garments that are died or coloured are not defiled by plagues whether they be died by the hand of man or by the hand of God unlesse they bee white If the warpe of a garment be died and the woofe white or the woofe died and the warpe white the whole goeth after that which appeareth A garment that hath many pieces sowed on some died and some white if there appeare a plague in the white they shut it up if it abide two weekes it is all uncleane and to be burnt If it be all died and there be but one smal white piece in it there appeare a plague thereon he shutteth it up if it continue so two weekes it shall be burnt Ibidem chap. 12. sect 10. 13. of linnen Heb. of flaxe and of wooll worke of skin that is any vessell or instrument made of skin for any worke or use as is after explained in verse 51. 52. Here the Hebrew doctors except the skinnes of the creatures in the sea that they receive no uncleannesse by plagues But if any thing that liveth on or groweth out of the land be joyned unto them though it be but a threed of wooll or of flaxe or of other skin of beasts and so any vessell be made of them they are made uncleane by plagues Talmud in Negagnim chap. 10. sect 1. Maim in Lepr chap. 13. sect 5. Vers. 49 greenish or very greene and so after very red The Hebrewes say Three signes of uncleannesse are in garments greennesse rednesse and spreading Greennesse is such a colour as is in greene hearbs which is very much greene And the red is very much red like fair-crimsin And for both these colours they shut up the garment