supplications for grace Iehovah is my strength and my shield in him my heart trusted and I was holpen and my heart sheweth gladsomenesse and with my song will I confesse him Iehovah is a strength to them and he is the strong sort of the salvations of his Anointed Save thou thy people and blesse thy inheritance and feed them and advance them even for ever Annotations CEase not c. that is cease not to speake unto and answer me be not silent as turned away from me so the like phrase meaneth Iob 13. 13. Ier. 38. 27. or cease not to speake for me as the phrase also importeth 1 Sam. 7. 8. and so by the Rocke fore-mentioned he may meane Christ 1 Cor. 10. 4. who is our Advocate with the Father 1 Ioh. 2. 1. And to be silent or still is not in words only but deeds as in Iudg. 18. 9. 1 King 22. 3. Vers. 2. oracle of thy holinesse thy holy oracle The inmost and most holy place of the Temple was thus named 1 King 6. 5 16 19 20. called the Holy of Holies 1 King 8. 6. and that which one Prophet calleth the Oracle 2 King 6. 23. another calleth the house of the Holy of holies 2 Chron. 3. 10. The Hebrew Debir hath the signification of Speaking for from the most holy place God spake to his people Num. 7. 89. The Apostle seemeth to expresse it by that which is within the veile Hebr. 6. 19. Vers. 3. Draw me not to wit unto death that is destroy me not So drawing is used Ezek. 32. 20. Job 21 33. and 24. 20. an example whereof see in Sisera Jud. 4. 7. Vers. 4. the evill of their practises This hath reference to the curse denounced against sinners Deut. 28. 20. Vers. 5. not discreetly attend or consider so as to discerne and understand them The like sinne is blamed Isa. 5. 12. breake them downe or destroy opposed to building up or edifying and applied figuratively to men so Ier. 1. 10. and 42. 10. 2 Cor. 13. 10. build that is conserve exalt prosper them See the like phrase Iob 22. 23. Mal. 3. 15. Ier. 12. 16. Vers. 8. strength to them or to him as Psal. 2. 3. meaning his people as the Greeke expresseth and his anointed King both which follow Or Iehovah strength is his that is kingdome and power belong to him the strong fort or fortification The former word strength is in Hebrew Gâ—â—oz and this strong fort Maghnoz by addition of a letter adding to the force of the signification And this is often used for a fortification or strong defenced place Dan. 11. 10. Judg. 6. 26. of the salvations of his anointed or of the deliverances the victories of his anointed that is of me his anointed King This sentence may also be turned thus and the strong fort of salvations his Anointed Christ is meaning that the Christ of God is the saving strength of his people The last word He is often put for Is sometime in the Hebrew text it selfe as is noted in Psal. 16. 3. Vers. 9. inheritance that is people or Church Deut. 4. 20. and 32 9. Psal. 33. 12. and 94. 5. 1 Pet. 5. 3. Sometime it is the land where they dwelt Psal. 79. 1. advance them or beare them up releeve them The word is used for advancing to honour Est. 3. 1. and 9. 3. and for bearing up supporting helping as 1 King 9. 11. Esr. 1. 4. and 8. 36. PSAL. XXIX David exhorteth Princes to give glory to God 3 The marvellous effects of the Lords Voice 10 His providence at the Floud 11 and protection of his people A Psalme of David GIve ye to Iehovah sons of the mighties give yee to Iehovah glory and strength Give yee to Iehovah the glory of his Name bow downe your selves to Iehovah in the comely honour of the Sanctuary The voice of Iehovah is upon the waters the God of glory thundereth Iehovah upon many waters The voice of Iehovah is with able power the voice of Iehovah with comely honour The voice of Iehovah breaketh the Cedars and Iehovah breaketh asunder the Cedars of Lebanon And hee maketh them leape like a calfe Lebanon and Shirjon like a young Vnicorne The voice of Iehovah striketh flames of fire The voice of Iehovah maketh the wildernesse to tremble Iehovah maketh the wildernesse of Kadesh to tremble The voice of Iehovah maketh the Hindes tremblingly to travell and maketh bare the forests and in his Palace every one faith glory Iehovah sate at the Floud and Iehovah shal sit King for ever Iehovah will give strength to his people Iehovah will blesse his people with peace Annotations A Psalme of David The Greeke addeth to this title Exodiou skenes that is of the solemne assemblie of thâ— Taberâ—â—cle or Booth for the solemne assembly at the Feast of Tabernacles mentioned in Levit. 23. 36 called in Hebrew Ghnat sâ—reth is there and in other places translated in Greeke Exodâ—on so this title intimateth that this Psalme was sung at the feast of Tabernacles And so Maimony in Misneh tom 3. in Tamidin chap. 10. sect 11. saith that every day of the daies of that feast they said a peculiar song for the addition of the day and in the first of the working daies of the solemne feast they said Psalm 29. Give ye unto the LORD sonnes of the mighties c. Sonnes of the mighties that is ye mighty men or potentates So Psal. 89. 7. The Chaldee referreth it to the company of Angels strength or strong praise See Psal. 8. 3. and 1 Tim. 6. 16. Vers. 2. honour of the Sanctuary that is the honourable Sanctuary as the Greeke explaineth it in his holy court or with honour of sanctuy that is with holy honour So Psal. 96. 9. 1 Chron. 16. 29. This phrase is sometime used of Gods holy Majestie 2 Chron. 20. 21. Vers. 3. The voice that is the thunder as Exod. 20. 18. called Gods voice Exod. 9. 28 29. Yet voices and thundrings are sometimes distinct as Revel 4. 5. and 8. 5. and 11. 19. and 16. 18. This word voice is generally used for all noise or sound 2. King 7. 6. 1 Cor. 14. 10. upon the waters which are above the firmament Genâ— 7. where the thunder is heard So waters meane watry clouds in Psalm 18. 12. Or above the waters that is a louder voice than the roaring of the waters whereof see Ezek. 1. 24. and 43. 2. Rev. 1. 15. and 14. 2. and 19. 6. Gods voice shaketh heavens and earth Hebr. 12. 26. Iehovah upon that is thundereth upon or his voice is above many waters Vers. 5. Cedars of Lebanon The Cedar is a tree tall strong and durable and for the drinesse of it the timber rotteth not They are called Cedars of God Psal. 80. 11. and by him planted Psal. 104. 16. Lebanon is a mountaine in Canaan high pleasant and fruitfull full of Cedars and other trees the glory of that mount 2 Chron. 2. 8. Song 3. 9. and 5. 15. Isa.
arrowes I will drunken make with bloud my sword shall also flesh devoure for food with bloud of them that wounded are and thrall even from the first beginning principall shall be revenges on the enemy Yee Gentiles with his folke shout joyfully bloud of his servants for avenge will he and render vengeance unto them that be his adversories and atonement make both for his land and for his peoples sake Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and fiftieth Section of the Law See Gen. 6. 9. GIve eare or hearken yee heavens Moses beginneth this propheticall song calling as with the sound of a trumpet the heavens and earth and all the creatures in them to bee witnesses of his words as in Dent. 30. 19. and 31. 28. the more to affect the hearts of the people So Esaias beginneth his prophesie against rebellious Israel Esa. 1. 2. For though men die yet heaven and earth endure Psal. 119. 89 90 91. Eceles 1. 4. And though men will not heare yet other creatures shall heare and witnesse against them Ios. 24. 27. and I will or that which I shall speake as and he shall prepare Mal. 3. 1. is expounded which shall prepare Mar. 1. 2. and let the earth heare or heare O earth for he changeth the person and in Esay 1. 2. hee changeth the order also Heare ye heavens and give eare thou earth and in Ier. 22. 29. O earth earth earth heare the word of Iehovah Vers. 2. My doctrine or My received learning the doctrine of religion is so called because it is received from God not devised by men as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you So our Saviour saith As my Father hath taught mee I speake these things Iohn 8. 28. And so it should be received of the hearers as the word of God not of men 1 Thess. 2. 13. shall drop or let it drop as being a wish and also a promise that his doctrine should be profitable and effectuall as the raine which as it waiteth not for the sonnes of men Mich. 5. 7. so it commeth downe from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud in like sort the word of God shaâ— not returne unto him void but it shall accomplish that which hee pleaseth Esay 55. 10. 11. The Chaldee translateth My doctrine shall be sweet as the â—aiâ—eâ— the Greeke let it be expected as the raine the raine which maketh the barren earth fruitfull and so resembleth the word of God and effect thereof in the hearts of men see Esay 45. 8. Contrary to false teachers which are clouds without water Iude v. 12. For who so boasteth himselfe of a false gift is clouds and winde without raine Prov. 25. 14. shall distill or let it distill or sâ—ow downe as the Greeke translateth let my words come downe as the deaw and the Chaldee let my speech be received as the deaw The manner of delivering Gods word is here and often likened to a dropping Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe to raine or deaw figures of heavenly graces See Genes 27. 28. the small raine or small drops in Hebrew Seghnirim so named of haires like which it falleth Or it may have affinity with Saghnar a storme and meane a stormie raine figuring the doctrine of the Law which as it was given with storme and tempest Heb. 12. 18. so it worketh like effect in the conscience So the Greeke translateth it a showre or showry raine the Chaldee as the rainy winds which blow upon the tender herbe the showres the strong or greater raine which falleth with manifold drops or with violence as arrowes the Chaldee translateth them drops of the latter raine whereof see Deut. 11. 14. The with-holding of these was a punishment as in Ier. 3. 3. the showres have beene with-holden and there hath been no latter raine the giving of them was a blessing Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse as the people sometime are likened to grasse for their fraile and momentany state Esay 40. 6 7. so here they are likened to grasse herbs which grow by the raine Iob 38. 26 27. that they should not be unfruitfull hearers like stones or sandy ground whereon nothing groweth Vers. 3. proclaime or publish preach but the Chaldee turneth it pray in the name of the Lord. give ye greatnesse or majestie that is magni 〈◊〉 him so in Iude 25. to the onely wise God our 〈◊〉 he glorie and majestie or greatnesse and 〈…〉 Chron. 29. 11. Thine O Iehovah is the greatnesse and the power and the glory c. Vers. 4. The Rocke that is as the Greeke translateth God so in vers 18 30 37. 1 Sam. 2. 〈◊〉 〈◊〉 Sam 22 2 â—2 God is called the Rocke because of his might stability and immutability and to his Church he is a firme foundation Matth. 16. 〈◊〉 and Christ is the Rocke 1 Cor. â—0 4. his worke in Greeke his workes so worke in Psal. 9◠〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation and redemption of his people 〈◊〉 other wrought in them which are said to be perfect or unblemished because there is no defect no fault in any of them Therefore in it the righteous 〈◊〉 joyce Psal. 92 5. hi◠〈◊〉 that is 〈◊〉 administration his d 〈…〉 judgement that 〈◊〉 〈◊〉 judicious right and equal 〈◊〉 and so shall mâ—y finde that walke in them Psal. 〈…〉 8 9 10. faithfulness or faith understand 〈◊〉 God of faith 〈…〉 most faithfull true that all may relie safely 〈…〉 and his word without â—â—â—quity on 〈…〉 injurious evill in him as the Greeke translateth So in Psal. 92. 16. Iehovah is righteous my Rocke and no iniquity is in him right or righteous in Greeke just and holy the Lord is As his faith is constant to those that follow him so is his justice righteous to such as forsake him Vers. 5. They have corrupted themselves or It hath corrupted it selfe speaking of the people as is expressed in Exod. 32. 7. as of one man and prophesying here their falling away from God Or It hath corrupted it selfe before him that is before or against God The Greeke translateth they have finned and corruption is used both for sinne as in Gen. 6. 11. and for destruction following sinne as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill And this corrupting themselves was chiefly by idolatry as vers 15 16 17 c. Exod. 32. 7 and implieth also their destruction and it is ascribed to themselves that it might not be imputed unto God so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters Esay 1. 4. and this their action is opposed to the perfection of Gods worke in vers 4. their spot or their blot their blemish that is their vice or evill as the word is
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah
applieth to our regeneration thus God who said that out of darknesse light should shine he hath shined in our hearts c. 2. Cor. 4. 6. that wee which were once darknesse are now light in the Lord Ephes. 5. 8. yea God himselfe and Christ is called Light for the brightnesse of his glory and graces given unto us 1. Ioh. 1. 5. 7. Ioh. 1. 4 5. Psal. 27. 1. and 118. 27. And as God made light in the first day so Christ rose from death in the same day the first of the weeke Mark 16. 1 2. he is the true light which lighteth every man that commeth into the world Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature as Iob 38. 19. where is the way where light dwelleth c. how much lesse of the Creator who dwelleth in the light that no man can approach unto 1. Tim. 6. 16. Vers. 4. it was good that is agreeable to the will of God and so as it might draw the liking of the creatures thereto Absolutely there is none good but God Mark 10. 18. who is good of himselfe without dependance on others and without limitation But every creature so far as in the being thereof it agreeth with the will of the Creator is also good by participation of Gods goodnesse Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly faire sweet pleasing profitable or commodious and causing joy 1. Sam. 9. 2. Gen. 24. 16. Song 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good Mark 9. 42. another calleth profitable Luke 17. 2. and goodnesse of heart is opposed to sorrow Esay 65. 14. And of light in speciall Solomon saith it is sweet Eccles. 11. 7. and light is used for comfort and joy Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene that is divided the light from the darknesse that alwayes naturally the one expelleth the other and in course of day and night doe succeed each other as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is he separated betweene the light and betweene the darknesse So after usually V. 5. Light Day Hereupon one of these words is put for another the day shall declare it 1 Cor. 3. 13. that is the light Eph. 5. 13. So the Apostle applying this to our spiritual estate calleth us both children of the light of the day not of the night nor of darknesse 1. Thes. 5. 5. The names which God gaue in Hebrew are now in other languages changed as that which he called Iom we english Day and Lajlah wee call Night yea the reason of these names is not alwayes vnderstood so great punishment doe we sustaine by that confusion of tongues Gen. 11. Howbeit by affinity with other words it seemeth the Day was named Iom of the tumult stir and businesse in it and the Night Lajlah of the yelling or howling of wild beasts therein Experience also confirmeth this and the Scripture accordeth Psal. 104. 20. 21. 22. 23. the evening was and the morning The evening which is the beginning of the Night and the morning which is the beginning of the Day are here used for the whole time of the light and darknesse in one succeeding course which is with us the space of 24 houres which also in a more large sense is here called a Day as the time while light shineth is the Day strictly taken in which sense Christ saith there are twelve houres in the day Iohn 1. â—9 From the phrase here used a large day is called â—hnerâ—â—-boker that is an evening-morning Dan. 1. 14. and Paul in Greek calleth it Nâ—â—â— thé meron a Night-day that is a day comprehending the night also 2 Cor. 11. 25. And because darknesse was in time before the light therefore is the evening set before the morning and so among the Iewes they began their large day at evening as Lev. 23. 32. from evening to evening you shall rest your Sabbath At the same time the Athenians also began the day but the Chaldeans counted the beginning at Sun rising the Aegyptians at noone and the Romans at midnight This later our westerne nations follow counting from midnight one of the clocke in the morning and so forward first day Hebr. one day whereupon the Hebrewes often say one for first Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2. Vers. 6. Outspred firmament This name is of the Hebrew Rakiagh which signifieth a thing spred abroad and of the Greeke stereoma which signifieth a firmament or fast thing for the heavens are stretched out as a curtaine and spred out as a tent to dwell in Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast as a molten looking-glasse Iob 37. 18 Prov. 8. 28. These tell Gods glory and shew his handy worke Psal. 19. 2. for in the heavens hee buildeth his stories or sphaeres Amos 9. 6. and planchereth his lofts in the waters Psal. 104. 3. and stretcheth out the North over the empty place Iob. 26. 7. and in visions of Gods glory the firmament is mentioned Ezek. 1. and 10. And as his power is shewed in making the earth so is his prudency in stretching out the heavens Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire and all that is to be seene above the earth for the fowles flye and the Sun Moone and Starres are set in the firmament of the heavens Gen. 1. 16. 17. 20. in the midst of the waters namely of the Deepe forementioned part whereof was lifted up into the ayre spred abroad into thin vapours Psal. 135. 7. bound up in thicke clouds and the cloud is not rent under them Iob 26. 8. the other part was gathered into one place the Sea Gen. 1. 9. separate or let it be separating that is let it continually separate or divide A like phrase is in Esay 59. 2. V. 7. and the waters Hebr. and betweene the waters which were above to weet in the ayre above the lowest region whereof the waters are So elsewhere they are sayd to be above the heavens Psal. 148. 4. meaning those heavens and that firmament wherein the birds flye for above that are the watry clouds As every part of the water is called water so every part of the heaven and firmament is called by the name of the whole V. 8. Heavens in Hebrew Shamajim so called as is thought of Sham There and Majim waters which are remoued or heaved up from us And so the whole hath the name of a part thereof The word Heavens is put for the aire wherein windes cloudes and fowles doe flye Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament where the Sunne Moone and Starres are set Gen. 1. 16. 17.
30. and Christ playeth in the earth and hath his delights with the sonnes of Adam Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ Our Doctors of blessed memory saith R. D. Kimchi on Hos. 12. 4. haue said this Angell was Michael and of him hee saith Genes 48. 16. the Angell that redeemed me from all evill Michael is Christ the Archangel Dan. 10. 21. Iude 9. Revel 12. 7. Later Rabbines doe feigne that this was Esaus Angell who sought to hinder Iakob but Iakob himselfe refuteth this vers 30. the rising vp of the morning or ascending of the day dawning that is till the breake of the day So. vers 26. A phrase much like the looking forth of the morning whereof see Gen. 24. 63. Exod. 14. 27. This time in the night and the continuance of it setteth forth the greatnesse of this tentation So Abrams vision was in the night Gen. 15. 12. 17. And the night is figuratively the time of troubles feares and dangers Iob 36. 20. Song 3. 8. and 5. 2. Psal. 91. 5. Vers. 25. he that is the man the Angel prevailed not For faith prevaileth even over Christ him-selfe as in Matth. 15. 22. 24. 27. 28. touched and so did hurt the hollow place wherin the huckle-bone moveth Which being so hard a place for man to come unto Iakob by this touch perceived he was no ordinary man with whom he wrastled was out of joint or hung loose the Greek translateth was benummed This was to humble Iakob the conquerour that he should not be exalted out of measure as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world without sorrow and paine unto his flesh by the hand and worke of God Vers. 26. let me goe or send me away the Angell craveth to be dismissed of Iakob and so giveth him the victory who held him fast and gave not over though he had hurt him for when Gods people are weake then are they strong 2 Cor. 12. 10. Thus God said to Moses Let me alone Exod. 32. 10. and men by zealous prayer are said to take hold on God Esay 64. 7. riseth up or ascendeth and so would reveale more clearly what manner of one hee was that wrastled with Iakob but hee would not yet have his glory manifested for hee dwelleth in the darke cloud 2 Chron. 6. 1. and in the light that none can attaine unto 1 Tim 6. 16. Besides as the night signifieth the time of afflictions so the day is the time of deliverance joy and comfort when our wrastling shall have an end Esay 60. 20. will not Iakob perceiving him to be a divine person would not let him goe without a blessing for which with the feeling of his owne infirmity he wept and prayed unto him Hos. 12. 4. and in all his temptations got a full conquest through him that loved him as Rom. 8. 37. So in Song 3. 4. the spowse of Christ holdeth him and will not let him goe and such importunacy in prayer offendeth not but pleaseth God Luk. 18. 1. 7. 8. Vers. 28. any more meaning not Iakob onely or not so much as Israel for he and his posterity are often in the Scripture called Iakob but much more often Israel This change of name signifieth a change and more excellency of his estate as in Abrahams before see Gen. 17. 5. 15. Esa. 62. 2. Israel that is one that hath princely power with God as the words following doe manifest He had both his names given him of striving and wrastling but the first Iakob was at his birth where hee strove to be the firstborne but prevailed not till afterward Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men This new name God giveth him the second time Gen. 35. 10. Hereupon the Church when speech is of her infirmity is often called Iakob and when her glory and valour is signified she is called Israel as throughout the Scriptures may bee obserued See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power or thou hast behaved thy selfe princely hast had princely power or got the princedome and dominion The Greeke translateth hast beenestrong or prevailed-with-power The Chaldee thus for thou art a Prince before the Lord and with men with God or with the gods that is the Angels as the word sometime signifieth Psal. 8. 6. so interpreted by the Apostle Heb. 2. 7. But the Greek translateth it with God and the Prophet useth both words He had princely power with God he had princely power over the Angel Hos. 12. 3. 4. with men as with Esau Gen. 25. 31. and 27. 36. and with Laban Gen. 31. Thus was hee confirmed against the feare of his brother which now distressed him vers 7. Vers. 29. Wherefore This was a refusall to tell it as the like was in Iudg. 13. 17. 18. The Greeke here addeth wherefore thus askest thou my name which is marvellous blessed him so granting Iakobs first request vers 26. confirming the former blessings given him Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh v. 25. God so shewing himselfe the smiter and the healer Hos. 6. 1. Vers. 30. Peniel and Penuel vers 31. and after the Greeke pronunciation Phanouel that is The face of God the Greeke expounds it the shape of God the reason whereof followeth This memoriall of Gods mercy Iakob thankfully set upon the place So before in Gen. 28. 19. In this place afterward a City and Tower was builded Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem God the Chaldee translateth it the Angel of the Lord. face to face that is after a manifest manner spoken by way of comparison with other visions as elsewhere of Moses whom God knew spake with face to face Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God no man can see his face and liue Exod. 33. 20. 23. soule is delivered namely from death which the godly feared when they saw visions of God being privy to their great weaknesse and unworthinesse Iudg. 13. 22. and 6. 22. Vers. 31. arose unto him as the sonne of righteousnesse Christ riseth to them that feare the name of God Mal. 4. 2. Contrariwise the sun of the wicked goeth downe while it is yet day Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth The Sun arose when the shape or appearance of God passed away halted which signifieth infirmity which the best doe bewray in their tentations and wrastlings with God 2 Cor. 12. 7. 9. Psal. 35. 15. 38. 18 Vers. 32. eat not or shall not may not eat For it seemeth to be a law set of God that as the halting upon this thigh figured our infirmities so the abstinence from the eating of that sinew should figure our mortification and abstayning from evill The Hebrew Doctors say Iakobs sinew
of God is with men and he will dwell with them they shal be his people God himself wil be with them c. Rev. 21. 3. set or fastened Heb gave which is used for a firme setting or stablishing as is noted on Gen. 1. 17. This setting of the sockets with the boards bars and pillars signified the stability of the Church and members thereof grounded and stablished by faith in Christ Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent in Gr. the curtaines which were of two sorts some of white blew purple and scarlet cunningly wrought with Cherubims coupled together others of Goats haire Exod. 26. 1. 7. the covering both that of rams skins and the other of Tachash skins Ex. 26. 14. This tent covering shadowed the heavenly graces wherewith Christ and his Church in him are adorned their uniting together by the Spirit through faith and love and their safe protection though these things veiled and obscure See the notes on Exod. 26. V. 20. the Testimonie the two tables of Gods law Ex. 25. 16. Covering-mercy-seat a figure of Christ in whose heart was Gods law by whom our transgressions of the Law are covered and the word of grace from God commeth unto us see Ex. 25. 17. V. 21. covered the Arke hid it with the veile hanged before it A figure of Christs flesh veiling the divine things in him till hee entred through it into the holy heavens and opened a way for his Church thereinto Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread that is the bread set in order called in Gr. the bread of proposition and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread twelve cakes representing the twelve tribes that is all beleevers presented pure unto God in Christ see Ex. 25. 30. Vers. 24. the Candlesticke a figure of the Law which giveth light to his people standing before God in his sanctuary Psal. 119. 105. See the notes on Exod 25. 31. c. Ver. 25. to ascend that is to burne and shine as v. 4. representing the seven Spirits of Christ whereby through the oile of his grace his word shineth unto his Church Rev. 4. 5. Ver. 26. Altar of gold figuring Christs mediation for his Church whereby they and their praiers are presented as sweet odours unto God See the notes on Ex. 30. These all being in the most holy and holy places hidden with veiles from the eies of the people signified the obscuritie of the heavenly mysteries of the Gospell before the veile of Christs flesh was rent the treasures of his grace more fully opened Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring the brazen Altar standing in the open Court for all to see wherupon the daily sacrifices figuring Christs death and sufferings were burned to lead the Church unto the expectation of his body to bee offred for us and our bodies by him unto God Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver a figure of the sanctification of the Church washed frō their sins by the blood of Christ that they may come neere unto God Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court an holy inclosure for the Church to be kept in pure when they came to appeare before God And here was the finishing of the worke of the sanctuary about which thus erected first the tribe of Levi Numb 1. 50. and behind them the other tribes of Israel pitched their Tents in holy order appointed of God in a foure square forme Num. 2. such as is the forme of the heavenly Ierusalem Revel 21. 16. which Tents were also holy might have no uncleane person within them Num. 5. 2. as nothing that defileth may be in the new Ierusalē the Church of Christ Rev. 21. 27. and unto which Tents or camp e the earthly Ierusalem the holy citie Neh. 11. 1. was answerable For some open uncleane might not be in the campe or citie others though in the campe might not come into the Lords Court of those in his court none entred into the sanctuary but the Priests of thē none into the most holy of the sanctuary but the high priest once in the yeer He. 9. 6. 7. because holines becōmeth the House of the Lord for ever Ps. 93. 5. and the neerer they come unto him the more they ought for to be sanctified Lev. 10. 2. 3. 16. 2. 3. c. So after that Israel came into Canaan and had there a temple they had degrees of holy places both of thē are de scribed by the Heb. thus Three Camps were in the wildernesse the campe of Israel which was in foure camps Num. 2. the camp of Levi Numb 1. 50. and the campe of the Divine Majestie which was from the doore of the Court of the Tabernacle of the congregation and forward And answerable unto thē in the ages following frō the gates of Ierusalem unto the mountaine of the Temple was as the camp of Israel from the gates of the mountain of the Temple unto the doore of the Court which was the gate of Nicanor was as the Campe of Levi and from the doore of the court forward was the camp of Gods Majesty Maim in Beth habchirah c. 7. s. 11. Other like differences of holinesse of places they also observe which are to be mentioned otherwhere V. 34. the cloud a testimony of Gods presence and approbation who thus took as it were possession of the Tabernacle to dwell therein amongst his people but with an hiding of his glory and power So when Solomon had builded the Temple the cloud filled the house then spake Solomon The LORD said that he would dwell in the thicke darknesse 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people it was signified by a smoake filling the Temple Esa. 6. 4. Rev. 15. 8 for smoake was a signe of anger Psal. 18. 9. Esay 14 31. glorie a signe of Gods glorious presence who now came to dwell there as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus Sonne of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the sons of Israel for ever c. Ezek. 43. 7. So the holy Ierusalem hath the glory of God Rev. 21. 11. Vers. 35. dwelt that is abode or continued and as the Greeke translateth over-shadowed it And in that Moses could not now goe into the Tent nor the priests into the Temple 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh to come into the presence of God who therefore gave a Law that the high Priest himselfe should not at all times come into the holy place within
was to abolish 〈◊〉 12. 27 28. Also the unsetled estate of the Church and all the members thereof in the wildernesseâ— this world 2 Cor. 5. 1. 4. 2 Pet. 1. 14. Likewise the removall of the Church from one place and nation to another from the Iewes to the Gentiles Mat. â—1 43. In regard of this unstayednesse Moses said unto them Yee are not yet come to the 〈◊〉 Deut. 12. 9. But in Davids time he said The 〈◊〉 hath given rest unto his people and the L 〈…〉 shall no more carry the Tabernacle nor any of it for the service thereof 1 Chron. 23. 25 26. 〈◊〉 further in the notes on Num. 4 20. 〈…〉 Tab. having six wagons on which they 〈…〉 boards and coverings as is shewed in 〈…〉 5. 7 8 9. Verse 18. of Reuben who was standâ—â—beâ—â—er to the second quarter Numb 2. 10. 16. Vers. 20. Deguel called sometimes Reguel Numb 2. 14. so here the Greeke nameth him Ragovel Vers. 21. the Sanctuarie that is as the Greeke translateth the holy things as the Arke Candlesticke Table Altar c. which they were to beare on their shoulders Numb 4. 5. 15. and 7. 9. and they that is the Gershonites and Merarites forespoken of in vers 17. who therefore went before that the house or tabernacle might be set up ready to receive these holy things for which the Tabernacle was made and not they for the Tabernacle Vers. 22. Ephraim the standard-bearer to the third quarter see Numb 2. 18. 24. Vers. 25. the rere-ward or the gatherer in Greeke the last of all the camps that gathered up and tooke care of the weake ones and hindmost such as Amalek had before smitten Exod. 17. Deut. 25. 17 18. as also of the Leprous and uncleane such as had beene put out of the host Num 5. 2. as in Num. 12. 15. the people journeyed not till Mary who had beeene a Leper was gathered This shewed Gods love and care of the most weake among his people in taking such order for their safetie And unto this order of march the Prophet hath reference in Esai 52. 12. Iehovah will goe before you and the God of Israel will be your rere-ward or gatherer And David processing his faith in God saith Though my father and my mother should forsake me yet Iehovah would gather mee Psal. 27. 10. In like manner at the siege of Iericho armed men went before the Priests that blew with the trumpets and the rere-ward came after the Arke Ios. 6. 9. 13. Vers. 28. These were the journeyings in Greek These were the hosts or armies By Thâ—se is meant the order of their marching in their journeyes which God by this repetition would have men to observe we may summarily view thus When God tooke up the cloud Moses prayed and the Priests with the trumpets blew an alarme then Iudah the first standard rose up with Issachar and Zabulen in which campe were 186. thousand and 400. men of warre Num. 2. 9. and they marched foremost Then followed the Levites of Gershon and Merari with six wagons bearing the boards and coverings of the Tabernacle The trumpets sounded an alarme the second time then Reuben Simeon and Gad with their armie of 151. thousand 450. fighting men rose up and followed the tabernacle After them went the Levites sons of Kohath in the middest of the twelve tribes bearing on their shoulders the Arke Candlesticke Table Altar and other holy things At the sound of the trumpets third alarme rose up the standard of Ephraim under which were of Ephraim Manasses and Benjamin 100. thousand and 8000. an hundred men of war and these followed the Sanctuary going before them unto which the Psalmist hath reference when he praieth Before Ephraim up thy strength and come for salvation 〈…〉 Psalm 80. 3. At the fourth alarme the standard of â—an arose in whose campe were one hundred fifty seven thousand and six hundred fighting mâ—n of Dan Aser and Naphtali who not guarding the tabernacle had charge of gathering all and looking to the feeble c. that nothing should be lost or 〈◊〉 behind Thus the Sanctuary â—ad the middest most safe and honourable place the greatest campe went foremost the next in greatnesse went hinâ— most for to resist all enemies before and after But the Lord 〈…〉 selfe was he that went before and gathered behind 〈◊〉 52. 12. who when he rose up his enemies were scattered and they that hated him fled before him 〈◊〉 〈◊〉 â—5 when he marched before his people in the wildernesse the earth quaked 〈◊〉 the 〈…〉 ens dropped and he confirmed his inheritance when it was wâ—aried Psal. 68 2. 8 9 10. Verse 29. 〈…〉 bah or 〈◊〉 called in Greeke Iohah sonne oâ— Ragâ—vâ—l the M 〈…〉 Hee was also called 〈◊〉 Exâ—d 〈◊〉 1. and 〈◊〉 Iarcht here expoundeth it H 〈…〉 but Abâ—n 〈◊〉 〈◊〉 of another minds that it was the brother of Zippora Moses wife and so not father in law but brother in law to Moses This speach of Moses to his father in law some thinke 〈◊〉 before when he came to him with Zippoâ—ah 〈◊〉 18. 1 2. c. and so it may be translated And Moses had said unto Hobab Verse 30. I will not goe This deniall is thought to be but for the present and that Hobab went to his owne country first and after returned againe to Moses in the wildernesse because there is mention of the posteritie of Hobab dwelling among the Israeliâ—es in Canaan Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6. Or if he returned not into the wildernesse yet at the least his posteritie came unto Israel in Canaan as the Scriptures 〈◊〉 mentioned shew Verse 31. for eyes in stead of eyes to guide us by thy counsell and providence The Greeke translateth it Thou shalt be an Elder amongst us Or by eyes may be meant deare loved and tendered as men doe their owne eyes Verse 33. mount of 〈…〉 vah the Chaldee explaineth it the mountaine whereon the glorie of the Lord had been revealed that was Mount Sinai where the Law had beene given three dayes journey or three dayes way which was both by Gods direction by his speciall power enabling the people to travell so long The like journey was mentioned from Egypt Exod. 3. 18. and after from the red Sea â—x 15. 22. and now from mount Sinai where the Arke of the covenant journeyed before them which was a figure of Christ and of his conducting and strengthening of the people and his resurrection from the dead was the third day 1 Cor. 15. 4. which was for our justification and so for rest and peace unto our soules Rom. 4 25 and 5. 1 2 3. who said of himselfe Behold I cast out Devilt and I doecures today and tomorrow and the third day I shall be perfected c. Luke 13. 32 33. Of the mysterie of this number three and of the third day see the annotations on Ge. 22. 4. journeyed before them The Arke was carried by the
forme of â—aâ—h 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 oaâ—h was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to 〈◊〉 and say I live for ever Wherefore the oath 〈◊〉 God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 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. 〈◊〉 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 coÌ„trary meaning to disinherit as before in v. 12. so it may here be traÌ„slated 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
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 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 owneâ—aith 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— â—1 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 instrumeÌ„ts 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 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 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
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
Vers. 6. my vowes that is my prayers made with vowes as the Saints used Gen. 28. 20. Iudg. 11. 30 31. Hereupon prayer is called in Greeke Proseuche of powring out vowes to God inheritance to them so the Greeke also hath it or given me the inheritance of them that is such a blessing as usually thou bestowest on such as feare thee The Chaldee paraphraseth thou hast given an inheritance in the world to come to them that feare thy name Vers. 7. Thou wilt adde or prayer-wise adde thou c. so the rest daies unto daies or upon daies that is a long life of the King meaning himselfe and specially Christ who was to be his Sonne after the flesh So the Chaldee saith of the King Christ. See Psalm 72. and 89. 21 30 37 38. Vers. 8. He shall sit to wit on the throne that is reigne or sit that is dwell or abide as Psalm 140. 14. prepare or appoint as his due and readie portion The Hebâ— is Man a name whereby that prepared meat was called which God gave his people from heaven Psal. 78. 24. Vers. 9. day by day or day and day that is daily The Hebrew usuall phrase is day day so Psal. 68 20. Gen. 39. 10. Isa. 58. 2. Exod. 16. 5. sometime day and day as Hest. 3. 4. 2 Cor. 4. 16. So two two Mark 6. 7. for two and two The Chaldee maketh this paraphrase when I pay my vowes in the day of the redemption of Israel and in the day when the King Christ shall be anointed to reigne PSAL. LXII David professing his confidence in God discourageth his enemies 6 repeateth his assured confidence Teacheth the people to trust in God not in worldly things 12 Power and mercie belong to God To the Master of the Musicke over Ieduthun a Psalme of David YEt surely unto God my soule keepeth silence from him is my salvation Surely he is my rocke and my salvation mine high defence I shall not be moved much How long wil ye endevour mischiefe against a man ye shall be killed all of you ye shall be as a bowed wall as a fence that is shooved at Surely they consult to thrust him downe from his high dignity they delight in a lye with his mouth each of them blesseth with their inward part they curse Selah Yet unto God my soule keepe thou silence for from him is my expectation Surely he is my rocke and my salvation mine high defence I shall not be moved In God is my salvation and my glory the rock of my strength my safe hope is in God Trust ye in him in all time O people powre out your heart before him God is a safe hope for us Selah Surely the sons of base man are vanity the sons of noble man are a lye in balances to mount up they together are lighter than vanitie Trust not yee in oppression and in robbery become not vaine if powerfull wealth do increase set not the heart theron Once did God speak twice heard I this same that strength pertaineth to God And to thee O Lord mercy for thou wilt pay to man according to his worke Annotations OVer Ieduthun â—hat is over Ieduthuns posteritie who was a singer in Israel 1 Chron. 25. 3. or to Ieduthun See also Psal. 39. 1. Vers. 2. Yet surely or Only It is an earnest affirmation against some contrary temptation or speech and excludeth also other things So vers 3 5 6 7 10. keepeth silence or is sileâ— or still that is quiet submisse and as the Greeke explaineth it subject the rebellious affections being tamed and subdued See also Psal. 4. 5. Vers. 3. moved much or moved with a great moving Persecuted but not forsaken cast downe but 〈◊〉 perish not as 2 Cor. 4. 9. for God giveth the issue with the temptation 1 Cor. 10. 1 3. The Chaldee expounds it I shall not be moved in the day of great affliction Vers. 4. endevour mischiefe this word is not found elsewhere in the Scripture It denoteth both a purpose in minde and a thrusting forward in act of any mischievous deed against a man in Chaldee against a gracious man So man here is used as in Jer. 5. 1. if yee can finde a man that is a just and godly man yee shall be killed or will yee be murdered violently killed Some Hebrew copies varying a point or vowell give it an active signification will ye murder This the Greek followeth but the former sense here fitteth best a fense wall or mure another word than the former shooved at or thrust namely for to fall as is expressed Psal. 118. 13. Hereby is meant a great and sudden ruine as Isa. 30. 13. Ezek. 13. 13 14. Vers. 5. from his high dignity or excellencie whereunto he was exalted of God David speaketh this of himselfe therefore the Greeke hath mine honour and blameth them here for oppâ—gning his dignity as he did before in Psal. 4. 3. they dâ—light or readily like of and accept oâ— a deceivable lie each of them blesseth Hebr. they blesse but his mouth leadeth us to minde it of all in general every one in particular Compare Psal. 5. 10. Blessing is used for faire words and sometimes flattery Rom. 16. 18. Vers. 6. my expectation that is my salvation expected and hoped for as vers 2. Vers. 9. in all time that is alwaies See Psal. 34 2. powre out your heart that is the desires of your heart your prayers with teares A similitude taken from powring out of waters as is expressed Lam. 2. 19. powre out thy heart like water before the face of the Lord. This was practised in Israel when they drew water from their heart and powred it out by their eyes before the Lord 1 Sam. 7. 6. A like phrase is of powring out the soule Psal. 42. 5. 1 Sam. 1. 15. The Chaldee maketh this paraphrase Cast downe before him the prides of your heart pray before him with all your heart and say God is our hope for ever Vers. 10. noble man hereby is meant men of all degrees high and low See the notes on Ps. 49. 3. in ballances to mount up or to ascend meaning that all men together if they be put in one ballaÌ„ce and vanity in another they will mount up that is be lighter than vanity it selfe And the word hebel vanity here used denoteth a vaine light thing as the breath of ones mouth or bubble on the water Vers. 11. in oppressâ—an that is in goods gotten by oppression extortion or fraudulent injâ—â—â—â—â— this word importeth guilefull wrong as the next more open violent robberie See also Isa. 30. 12. become not vaine that is foolish and vile in respect of others and deceiving your selves For to make vaine is to deceive Ier. 23. 16. and to wax vaine is to be vile and come to nothing Iob 27. 12. Ier. 〈◊〉 5. Rom. 1. 21. This instruction which concerneth all men David applieth to his souldiers that they should not give themselves to the
sit at the threshold in the house of my God rather than to remaine in the tents of wickednesse For Iehovah God is a Sunne and a shield Iehovah will give grace and glory he will not withhold good from them that walke in perfection Iehovah of hosts O blessed is the man that trusteth in thee Annotations GIttith see Psal. 8. 1. Vers. 2. dwelling places or habitacles see the Notes on Psal. 43. 3. Vers. 3. for the courts that I may come into them for the Priests onely went into the Temple the people stood in the courtyards which were two 2 Kings 21. 5. See Psal. 65. 5. shout to wit for desire to come unto God Vers. 4. the sparrow or bird in Chaldee the dove the Hebrew tsippor is generally any bird Psal. 11. 1. Gen. 7. 14. specially the sparrow when other birds are named as here and Psal. 102. 8. for such haunt mens houses swallow or free bird called in Hebrew dror of libertie which this bird seemeth to have above others flying boldly and nestling about houses so Prov. 26. 2. The Greeke takes it here for the turtle dove which hath in Hebrew another name Psal. 74. 19. so also doth the Chaldee adding this reason because her young are lawfull to be offered on thine altar thine altars to wit are the places where the birds nestle neere unto them in houses or trees which sometime were by Gods tabernacle Ios. 24. 26. or understand as before I long for thine altars Vers. 6. the high wayes or causeyes namely which lead to thy house that is they which affect heartily long after and delight to goe up to thy house Spiritually these wayes or pathes are made by preaching of the Gospell Esa. 40. 3. and 35. 8. and 11. 16. Vers. 7. They that passing or of them that passe of Baca that is of mulberie trees which use to grow in dry places The Greeke saith vales of teares Both meane that through wants and afflictions we must come into the kingdome of God This valley was neere unto Ierusalem as may be gathered by 2 Sam. 5. 22 23. Ios. 15. 8. put him or set him that is God making him by faith a well of life unto them for he is the fountaine of living waters Ier. 2. 13. Or set it that is the valley making it a fountaine by digging wels therein And this may be an allusion to that well digged by the Princes and Captaines of Israel Num. 21. 16 18. also with blessings c. that is bountifully abundantly the raine shall cover them Raine figureth out the doctrine of the Gospell Deut. 32. 2. Isa. 45. 8. Ioel 2. 23. Revel 11. 6. the raine of blessings is a bountifull abundant raine Ezek. 34. 26. as to sow with blessings 2 Cor 9. 6. is to sow abundantly or liberally and blessing is liberalitie 2 Cor. 9. 5. Prov. 11. 25. So God would cause a bountifull raine of grace and comfort to cover them that goe up to his house in Ierusalem as elsewhere hee is said to refresh his inheritance with the raine of liberalities strowed upon it Psal. 68. 10. whereas on the contrary who so will not goe up to Ierusalem to worship the King the Lord of hosts upon them shall come no raine Zach. 14. 17. The Greeke turneth this sentence thus the Lawgiver or Teacher shall give blessings the originall Moreh being ambiguous sometime signifying a Teacher Iob 36. 22. sometime raine Ioel 2. 23. Isa. 30. 20. so that from the Hebrew it may also be interpreted with blessings the teacher shall cover them the meaning much like the former the Teacher being God or Christ in whom we are blessed with all spirituall blessings in heavenly things Eph. 1. 3. The Chaldee expounds it with blessings hee will cover them that continue in the doctrine of his Law Some understand bracoth blessings to be here as brecoth pools digged and filled with raine Both meane one thing Vers. 8. from power to power that is increasing their power or strength daily more and more as the Apostle saith wee are changed into Gods image from glory to glory 2 Cor. 3. 18. and Gods justice is revealed from faith to faith Rom. 1. 17. our faith and glory increasing more and more Prov. 4. 18. Or from army to army from troupe to troupe respecting the troupes of Israel which went all the males thrice every yeare to appeare before the Lord Exod. 23. 14 17. The Hebrew Chajil power is used sometime for an army of men Psal. 33. 16. and sometime for riches Psal. 49. 7. which also may be implied here he shall appeare or till he that is every one of them appeares according to the law Exod. 34. 23. Zach. 14. 16. Vers. 10. of thine anointed or Messiah our Lord Christ in whom God respecteth us or David his figure and father in the flesh called also Gods anointed 2 Sam. 23. 1. Vers. 11. than a thousand to wit in any other place sit at the threshold that is be in the lowest roome and basest estate as the Greeke saith be cast downe or an abject And by Gods house may be meant his tabernacle as Luk. 11. 51. with Mat. 23. 35. to remaine or abide my whole life long Vers. 12. is a Sun or will be a Sun that is a light Isa. 60. 19. Rev. 21. 23. understanding hereby all blessings and comforts by Christ the Sunne of righteousnesse Mal. 4. 2. PSAL. LXXXV The Psalmist out of the experience of former mercies prayeth for the continuance thereof 9 He promiseth to wait thereon out of confidence of Gods goodnesse To the master of the musicke a Psalme to the sonnes of Korach THou hast beene favourable to thy land O Iehovah thou hast returned the captivity of Iakob Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah Thou hast gathered away all thine exceeding anger thou hast turned from the fervencie of thine anger Turne thou us O God of our salvation and cause thine indignation against us to cease Wilt thou be angry with us for ever wilt thou draw out thine anger to generation and generation Wilt not thou turne and revive us that thy people may rejoyce in thee Shew us Iehovah thy mercy and give as thy salvation I will heare what God Iehovah will speake for hee will speake peace unto his people and unto his gracious Saints and let them not returne to unconstant folly Surely his salvation is neere to them that feare him that glory may dwell in our land Mercy and truth are met justice and peace have kissed Faithfulnesse springeth out of the earth and justice looketh downe from heaven Also Iehovah will give the good and our land shall give her fruit Iustice shall goe before his face and he will put her footsteps in the way Annotations TO the sonnes or of them See Psal. 42. 1. Vers. 2. hast been favourable to or hast favourably accepted beene well pleased to wit in times past This also respecteth the promise Levit.
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
Churches afflictions and infirmities which appeare in this life Blacknesse signifieth tribulation as Iob complaineth My skinne is blacke upon me and my bones are burnt with heat Iob 30. 30. and Ieremy lamenteth the blacknesse of the Nazerites visage Lam. 4. 8. And here in the verse following the Church sheweth her blacknesse to be because the Sunne had looked downe upon her and the scorching of the Sunne is by our Saviour expounded tribulation or persecution arising because of the word Matth. 13. 6. 20. 21. It may also imply her blacknesse by sinne in respect of her owne negligence which shee acknowledgeth in the end of the 6. verse and in respect of both her blacknesse by sorrow and mourning for her present miseries as blacke colour was the habit of mourners For the hurt of the daughter of my people am I hurt I am blacke astonishment hath taken hold on me Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ at whom many were astonied his visage was so marred more then any man and his forme more then the sonnes of men Esay 52. 14. and comely or but comely and is here by way of opposition though I am blacke yet am I comely also The Hebrew Navah signifieth comely beautifull amiable and to be desired The Greeke here translateth it goodly or fayre and in vers 10. beautifull So the Apostle in Rom. 10. 15. expoundeth it beautifull from Esay 52 7. This comelinesse of the Spouse is after shewed to bee both in her sight or countenance Song 2. 14. and in her speech Song 4. 3. And as blacknesse is in the colour and skinne so comelinesse is in the parts features and proportion of the body which the Church hath by her creation or new birth as she is the workmanship of God created in Christ Iesus unto good works Eph. 2. 10. Thus was she blacke in her selfe but comely in Christ for Gods strength is made perfect in weaknesse therefore the Apostle said Most gladly will I rather glory in my infirmities that the power of Christ may rest upon me or dwell in me therfore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12. 9. 10. And againe We are troubled on every side yet not distressed perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed alwayes bearing about in the body the dying of the Lord Iesus that the life also of the Lord Iesus might be made manifest in our body 2 Cor. 4. 8. 9. 10. daughters of Ierusalem to these she speaketh againe in ch 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God though not yet perfectly instructed in the way of the Lord as may be gathered by Song 5. 8. 9. and 6. 1. As the villages belonging to a City are usually called the daughters of that City 1 Chr. 7. 28. Num. 21. 25. so Ierusalem which is above is the mother of us all Gal. 4. 26. whose daughters are the particular Churches and Christians called Uirgins 2 Cor. 11. 2. Rev. 14. 4. And Sodome and Samaria are prophesied of that they should be given to Ierusalem for daughters Ezek. 16. 61. And thus in Psalm 45. 13. 14. the Kings daughter the Church is brought unto the King in rayment of needle workes and virgins her friends after her Such are here comforted against the scandall of the Crosse and infirmities which accompany the Church in this world tents of Kedar Kedar was the second sonne of Ismael Gen. 25. 13. His posterity which were still called by his name dwelt in Tents in the deserts of Arabia fed cattell and were given to their bow and warres see Esay 21. 13. 17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state that he dwelt with the tents of Kedar which he after explaineth with him that hateth peace Psal. 120. 5. 6. And Kedar by interpretation signifieth Blacke and the Kedarenes that dwelt in tents had thereof their name Scenites as if we should say Tentaries and their tents were of hayre cloth made of goats hayre and in them they dwelt and had no other houses as is reported by Pliny lib. 6. cap. 28. and Solinus Polyhist in cap. 36. Here therefore the Church which is called the Tents of Iakob Ier. 30. 18. and the tents of Iudah Zach. 12. 7. is for her afflictions persecutions pilgrimage and many infirmities in outward view of the world like to the blacke and hayrie tents of Kedar or such as dwelt in them curtaines of Solomon these are to set forth her comelinesse as Kedars tents did her blacknesse And though curtaines sometimes signifie tents as the Arke of the Lord remained under curtaines 1 Chron. 17. 1. and Eenlarge the place of thy tents and let them stretch forth the curtaines Esay 54. 2. yet Solomons curtaines here seeme rather to meane the goodly hangings that were in his house and about his bed For Solomon dwelt not in tents but having riches and wealth and honour such as no Kings had 2 Chron. 1. 12. builded him houses Eccles. 2. 4. and one which was thirteene yeeres in building 1 King 7. 1. and for his Queene Pharoahs daughter hee builded an house 1 King 9. 24. So though the Church bee outwardly blacke like Kedars tents yet is shee inwardly beautifull as Solomons curtaines for The Kings daughter is all glorious within Psalm 45. 14. The Chaldee paraphraseth on this verse thus When the house of Israel made the Calfe Exod. 32. their faces were blacke like the sonnes of Cush the Ethiopians which remaine in the tabernacles of Kedar and when they turned by repentance and were forgiven the brightnesse of the glory of their faces was increased like the Angels for that they made the curtaines for the Tabernacle and the divine majesty dwelt among them and Moses their master went up to the firmament and made peace betweene them and their King Vers. 6. Looke not upon me or Behold mee not to weet with contempt for my blacknesse that is Despise me not as in Iob 41. 34. Hee beholdeth all high things that is despiseth them Or Looke not upon me with delight and gladnesse for my affliction as in Obad. v. 12. thou shouldest not have looked on the day of thy brother Or Looke not upon mee with astonishment as the Apostle teacheth That no man should be moved for these afflictions for your selves know that we are appointed thereunto 1 Thess. 3. 3. blackish or somewhat-blacke in Greeke made blacke the old Latine version translateth it browne The forme of the Hebrew word here differing from the former seemeth to diminish the signification as in Levit. 13. 19. a word in the like forme meaneth somewhat reddish By this shee would teach not to judge of her estate by her skin by the outward appearance where afflictions and infirmities