they are essentiall formes created without any materiall sustance or body And whereas the Prophets say they saw an Angel like fire and with wings c. it is all spoken of propheticall vision and by way of darke-parable Also that the Angels are lower and higher one than another not in highnesse of place as when one man sits above another but as we speake of two wise men which excell one another in wisedome that that man is higher then this Likewise that there are tenne names that Angels are called by and accordingly ten degrees of them and the tenth called Men are the Angels which spake with the Prophets appeared unto them in propheticall visions for which cause they are called men as Maimony sheweth in Misneh in Iesudei hatorah chap 2. That there are even ten degrees of Angels the holy Scriptures shew not but degrees there are as the Apostle mentioneth Angels Principalities Powers Thrones Dominions Rom. 8. 38. Col. 1. 16. Howbeit we are warned not to intrude into those things which we have not seene Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe who is the Angel of the Couenant Mat. 3. 1. and of Gods face Esay 63. 1. in whom Gods name is Exod. 23. 20. And this Angel which here found Hagar speaketh as God I will multiply vers 10. and shee calleth him Iehovah verse 13. of Shur that is leading towards Shur which was a City in the wildernesse betweene Canaan and Egypt called the desert of Shur Exod. 15. 22. wherein was scant of waters So that Agar was fleeing into her native Countrey and in this wildernesse her posteritie after dwelt Gen. 25. 18. Vers. 9. humble or submit thy selfe This word is also used for humbling our selves before God with prayer fasting and suffering afflictions as Hest. 8. 21. Dan. 10. 12. 1 King 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse Tit. 2. 9. 1 Pet. 2. 18. so the Law which is Agar mystically is as a seruant to the Covenant of Grace in Christ under which all ought to submit themselves to the justice of God Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply that is I will surely much multiply see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God and propresieth of the many that should be Agars seed both in the flesh and in the allegorie that should seeke for justice by the works of the Law as did the Israelites Rom. 9. 31 32. and 10. 2. 3. 21. Vers. 11. shalt beare or shalt very shortly bring forth The originall word implyeth both the time present and to come noting the soone accomplishment So in Iudg. 13. 7. Ismael that is God hath heard to weet thy affliction This sheweth the effect of the law which was added because of transgressions Gal. 3. 19. and giveth knowledge of sinne Rom. 3. 20. and so causeth wrath Rom. 4. 15. whereby the conscience being afflicted calleth upon God for grace and is heard Rom. 7. 7. 8-24 25. Gal. 3. 24. heard or hearkened unto meaning the praiers made in her affliction as the Chaldee translateth it hath receiued thy prayer Vers. 12. a man like a wild asse or as the Chaldee expoundeth it a wild-asse among men the Greeke saith onely a wild man This was first accomplished in Ismaels person who dwelt in the wildernesse as a salvage and was a warlike man Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called Sarkain Saracens that is by interpretation Theeves or Robbers Spiritually this signified the wilde and fierce nature of man which by the law cannot bee tamed but is made more rebellious for when the commandement commeth sinne reviveth and worketh death in us by that which is good that sinne by the Commandement might become exceeding sinfull Rom. 7. 9. 13. The wild asse liveth in the wildernesse and mountaines is a beast of an untamed nature and unserviceable to man Iob 39. 8 9 10 11. therefore the Prophet likeneth rebellious Israel to a wild asse Ier. 2. 24. and the nature of the wilde asse is opposed as signifying our unregenerate estate to the nature of a man in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel Phere Adam a Wild-asse Man so Israel on the contrary are named by the Prophet Tson Adam Sheep for men or Men like a Flocke Ezek 36. 37. 38. to signifie our renewed nature in Christ whose Sheep weare by faith and obedient to his voyce Ioh. 10. 3. 16. Mahomet the false Prophet of the Turkes and curse of the world he had his generation from this wild-asse Ismael against all or against every man it meaneth warres and fighting before that is neere unto and in the sight of his brethren see Gen. 25. 18. Vers. 13. Iehovah the Angell is so called which seemeth to intimate this to bee no creature but Christ himselfe who is called an Angel as is noted on vers 7. The Chaldee translateth it she called on the name of the Lord and Thargum Ierusalemy saith shee prayed in the name of the word of the Lord that was revealed to her and said Blessed art thou ô God c. God that seest me or God of sight of vision which is more generall as the Chaldee paraphraseth the God that seest all Gods seeing is often mentioned in respect of afflictions as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend from the Angels speech in vers 11. here seene The Greeke translateth for I have openly seene him that appeared unto me In this sense she magnifieth Gods mercy for letting her have so cleare a sight of him which is more then the hearing of him Iob 42. 5. and so here in the desert is opposed to her master Abrams house where visions were more usuall Or by seeing may be meant the discerning of her evill plight and her reviving after affliction as in 1 Sam. 14. 29. so the Chaldee translateth Loe I doe beginne to see after that hee appeared unto me Or seeing may meane living after the sight of God whereat men were afraid they should die Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne elsewhere seemeth to signifie living Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me or after the vision Vers. 14. was called Hebr. he called that is everie one not restraining it to any one person This the Scriptures elsewhere manifest as hee called 2 Sam. 5. 20. is by another Prophet written they called 1 Chron. 14. 11. and they had anointed David 2 Sam. 15. 17. that is David was anointed 1 Chron. 14. 8. they buried him 2 Chron. 9. 31. that is he was buried 1 King 11. 43. they brought children Mark 10. 13. that is children were brought Mar. 19. 13. and many the like See Gen. 2.
that woman shall beare her iniquitie Annotations COmmand After that God had set his church and ministery in order he next giveth lawes for the puritie and holinesse of his church in that order by removing all sinne and uncleannesse from among them and after by appointing the exercises of godlinesse Of this he saith Command whereby the weight of the things here spoken of is signified that they send away or as the Greeke translateth and let them send away that is put out of the campe and there were three Campes the Sanctuary called the Campe or tents of the LORD 2 Chron. 31. 2. the Campe of the Levites Num. 3. and the Campe of Israel the twelve tribes Num. 2. See the annotations on Exod. 40. 33. And as the uncleane were to be put out of the Campe pitching about the Sanctuary so out of he campe which went to warre against their enemies Dâ—â—s 23. 10 11. The Campe of the Lords Sanctuary was most holy none which was unâ—leane in any thing might enter in 2 Chron. 23. 19. Leper who was defiled and uncleane all the dayes that the plague was upon him and was to dwell alone without the campe Lev. 13. 46. see the annotations there an issue the Law of their uncleannesse is given in Levit. 15. a soule that is a dead soule as Num. 6. 6. meaning a body the Chaldee here translateth by the bones of the soule of a man taking the soule for a dead carkasse as in Levit. 21. 1. there the Chaldee hath the dead Who so touched any dead man was uncleane seven dayes Num. 19. 11 c. whereas for touching other dead creatures they were uncleane but unâ—â—ll evening Lev. 11. 24. 39 40. These legall pollutions figured our pollution by sinne of all sorts as in their places is shewed and the removing of such out of the Lords campe figured the removall of unrepentant sinners out of the church into which any thing that defileth may in no wise enter Rev. 21. 27. the uncleane may not come into it Esai 52. 1. Vers. 3. male and female Hebr. From male unto female whereby he meaneth both sorts and as Chazkuni here observeth he saith not man and woman to teach that in case of uncleannesse the great and the small are alike Vpon this Law Marie the sister of Moses Aaron being striken with leprosie was put out of the Campe Num. 12 14 15. without the campe or to without that is to a place without the campe But were they all to be together in one place seeing the Lepers were to remaine alone Lev. 13. 46. The Hebrew doctors expound this Law thus There were three â—ampes the campe of the Divine Maiesty that is the Sanctuary about that the campe of the Levites and from thence unto the end the campe of the standards on all foure quarters that was the campe of Israel The Leper was put forth out of them all he that had an issue might be in the campe of Israel but was put forth out of the second and the defiled by the dead he might be even in Levâ—es campe and was 〈◊〉 put forth save from the campe of the Majestie of God Sol. Iarchion Num. 5. This though it seemeth contrary to Moses is the common opinion of the Hebrewes as may be seene in Thalmud Bâ—â— in Pesachim chap. 6. and Maimony in Misâ— in Bâ—ath hâ—mikdash ch 3. where he rendreth this reason The Leper because his uncleannesse is greater he is sent away further than his fellowes for every one whose uncleannesse is greater his putting forth is further than his neighbours Therefore they send forth the Leper out of the three campes which is out of Ierusalem because he defileth by entrance whereas â—e that hath an issue defileth not so And they send forth men and women that have issues the menstruous and women in childbed out of the two campes which is out of the mountaine of the house of God because they defile bed and seat which the uncleane by the dead doe not The Câ—el that is the Ramp 〈…〉 or Courtyard in the Temple which was more ouâ—ward than the womens court as the womens was more than the mens court they put forth out of it heathens and such as are defiled by the dead and 〈◊〉 by lying with the menstruous If a Leper 〈◊〉 into Ierusalem he 〈…〉 eaten with 40. stripes if 〈◊〉 come into the mountaine of the house of God â—e is beaten with fourescore stripes c. Wee may here note the difference and degrees of places and their holinesse which the Hebrewes say were ten within the Land of Canaan Ierusalem and the Temple 1. The walled townes 2. The city Ierusalem 3. The mountaine of Gods house mount Sion 4. The Chel or outmost court 5. The womens court which some thinke to be that which is called the new court 2 Chron. 20. 5. 6. The mens court 7. The Priests court 2 Chro. 4. 9. 8. The place betweene the Porch and the Altar 2 Chron. 8. 12. 9. The Temple or House it selfe 10. And the most holy place or Oracle within the Temple 1 King 6. 16. 17. 19. Of these it is written in the Bab. Thalmud in Celim ch 1. sect 6 c. and by Maimony in Mâ—sn in Beth hâ—â—chirah chap. 7. sect 12 c. thus All the land of Israel is holy above all other lands for they bring out of it the Sheafe and the Two loaves Lev. 23. 10. 17. and the First-fruits which they 〈◊〉 not out of other lands Ten holinesses are in the land of Israel one above another The walled townes are holier then the rest of the land for out of them they put the leprous neither doe they bury the dead within them without consent of seven good men of the city or of all the people of the city c. Ierusalem is holier then other walled cities for they eat the light holy things and the second tithes within the walies thereof The mountaine of Gods house is holier then it for none that have issues are menstruous or in childbed may come in thither The Chel or Rampart is holier than it for no heathens or defiled by the dead or that hath â—â—en with the menstruous may come in thither The womens court is holier then the Chel for none that is washed from his uncleanenesse that day before Sun setting as Levit. 15. 6. may come thereinto The court of the men of Israel 〈◊〉 holiâ—r than the womens court for none that hath not brought his offering for aâ—oxement though he be otherwise cleane as Levit. 12. 6. 7. and 14. 9. 10. and 15. 13 14 15. may come into it And the 〈◊〉 that commeth there into is guiltie of cutting off The Priests câ—â—rt is holier then that for no 〈◊〉 may come in thither saue at the time of their 〈…〉 ssities for imposing of hands or for atone 〈…〉 〈◊〉 for staying or for waving the Sacrifices 〈◊〉 the Porch and the Altar is holier than 〈◊〉 for none that are blemished
mount Hor Numb 20. 24 28. and Moses on mount Nebo after he had seene the land with his eyes but might not goe over thither Deut. 34. The Psalmist saith Thou wast unto them a God that forgiveth and taking vengeance on their practises Psal. 99. 8. Moses the Minister of the Law though he guided Israel thorow the wildernesse to the borders of the promised land yet could not bring the people thereinto but Iesus or Iosua his successour gave them the possession of it to signifie that the Law which worketh wrath Rom. 4. 15. and the workes thereof by which no flesh shall be justified Gal. 2. 16. cannot bring us into the kingdom of God but Iesus Christ who hath loved us and given himselfe for us giveth us by faith the inheritance of the heavenly kingdome Rom. 4. 24 25. and 5. 1 2 c. Gal. 2. 16. and 3. 13 14 c. Vers. 13. of Meribah that is of Contention or Strife which the Greeke translateth of Contradiction so called for a memoriall of their sinne and for a warning to ages following not to do the like whereupon it is said by David Harden not your heart as in Meribah Psalm 95. 8. The same name was given to the former place in Rephidim Exod. 17. 7. To distinguish betweene them the Scripture calleth this Meribah of Kadesh in the wildernesse of Zin Deut. 32. 51. contended with Iehovah in that they contended with Moses vers 3. it is accounted as contention against the Lord himselfe as he told them before in Exod. 16. 8. The Greeke translateth reviled before the Lord. he was sanctified or he sanctified himselfe in them Though Moses and Aaron sanctified him not by faith and obedience yet was he sanctified among the people by the worke of his grace in giving waters for their thirst Or he was sanctified in them that is in Moses and Aaron as Targum Ionathan explaineth it for by punishing their rebellion he sanctified him-selfe in them as it is written That the heathen may know me when I shall be sanctified in thee O Gog before their eyes where it is understood of punishment as it followeth And I will plead against him with postilence and with bloud c. thus will I magnifie my selfe and sanctifie my selfe and I will be knowne in the eyes of many nations Ezek. 38. 16 22 23. See also the Annotations on Levit. 10. 3. And thus â—ol Iarchi expoundeth it in them for Moses and Aaron died because of them for when the holy blessed God doth judgement c. he sanctifieth him-selfe before his creatures and so it is said Fearefull art thou ô God out of thy Sanctuaries Psalm 68. 36. Vers. 14. Edom the Edomites the posterity of Esais who was surnamed Edom Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom and all things about it following were done by the direction and word of God as appeareth by Deut 2. 1 2 4 c. 〈◊〉 thy brother Israel so the whole nation is called because Iakob whose name was called Israel Gen. â—2 28. was naturall brother to Esau and this title of brotherhood continued long after as in O 〈◊〉 vers 10 〈◊〉 Also the Law saith Thou shalt not abhorre an Edomite for he is thy brother Deut. 23. 7◠〈…〉 travell that hath found us the wearisome molestation that hath befallen us See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt The history hereof is in Gen. 46. dwelt Hebr. sitten that is continued in Greeke sojourned Many daies see Exod. 12. 40. Did evill afflicted with rigorous bondage and other cruelty See Exod. 1 c. Vers. 16. We cried out as is recorded in Exod. 2. 23. an Angell This was Christ See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations Some of the Hebrewes understand it of Moses because the Prophets are called Angels or Messengers as in Iudg. 2. 1. 2 Chron. 36. 15 16. Hag. 1. 13. in Kadesh a citie or by Kadesh to wit in the wildernesse lying neere and having the name of Kadesh the citie Numb 33. 36. The Chaldee here and usually nameth it Rekam Vers. 17. thorow thy country because it was the neerest way therefore when Edom refused to let them goe thorow they turned and passed by the way of the wildernesse of Moab Deut. 2. 8. Iudg. 11. 17 18. the vineyards to rob or make spoile of any mans goods water of the well that is of the wells or of any well the Greeke translateth of thy well Meaning either that they would not drinke without paying for it as in vers 19. or that they would drinke of the rivers which were common not of wells which were private and digged of men for their owne use the kings way that is the high-way which is common for all to passe by vers 19. So againe in Numb 21. 22. Vers. 18. Not passe thorow me that is thorow my country vers 17. as the Chaldee explaineth it thorow my border See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come it is a threatning which the Greeke explaineth otherwise I will come See the Annotations on Gen. 3. 3. with the sword the Chaldee expoundeth it with them that kill with the sword the Greeke in warre It had beene the dutie of Edom to have met their brother Israel with bread and with water in the way as God speaketh of the Moabites Deut. 23. 4. but by this unkindnesse the Lord would have his people to see how all worldly friends and kindred after the flesh will faile them yea and oppose them that their hope and strength may be in him alone Mat. 10. 21 22. Vers. 19. the high way or causey that which before was called the Kings way vers 17. the Greeke here translateth it the mountaine the price Hebr. the sale which both Greeke and Chaldee translate the price This was so commanded of God Ye shall buy meat of them for money that 〈◊〉 may eat and ye shall also buy water of them for money that yee may drinke For Iehovah thy God hath blessed thee in all the worke of thine hand Deut. 2. 6 7. without doing anything else Hebr. without a word that is without any thing which the Chaldee explaineth any evill thing or ward Vers. 20. with much people Hebr. with an heavie people which the Chaldee expoundeth a great army The Scripture confirmeth this as that which in 1 King 3. 9. is written an heavie or 〈◊〉 people is in 2 Chro. 1. 10. expounded a great 〈◊〉 This comming out was to resist Israel by force anâ— strong hand for Edom was afraid of them Deut. 2. 4. and trusted not their words Vers. 21. to give that is to suffer or to give Israel leave to passe as the Chaldee expoundeth it Nor withstanding as they went along their coast the Edomites suffred them to buy victuals of them as appeareth by Deut. 2. 28 29. 〈◊〉 aside and went along thorow the wildernesse and compassed
Gen. 17. 16. Vers. 18. I will make memorie will mention and make to be remembred The inditer of this Psalme speaketh this to Christ and of his eternall kingdome and glory shall confesse thee shall celebrate or praise thee The Hebrew is Iehodu of it Iehudah had his name Gen. 29. 35. from which name his blessing was derived thou art Iudah thy brethren Iodu shall confesse thee Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe Iudah Revel 5. 5. and aye or and to perpetuitie PSAL. XLVI The confidence which the Church hath in God 5 The river that maketh glad the citie of God 6 His presence and helpe from enemies 9 An exhortation to behold his workes To the master of the musicke to the sons of Korach upon Alamoth a song GOd will be to us an hopefull shelter and a strength a helpe in distresses we shall find very great Therefore we will not feare though the earth change and though the mountaines be moved into the heart of the seas Though the waters thereof make a noise be muddy though the mountaines quake for the haughtinesse therof Selah A river the streames thereof shal make glad the citie of God the holy the dwelling places of the most high God in the mids of it it shall not be moved God will helpe it at the looking forth of the morning The nations made a noise the Kingdomes were moved he gave his voice the earth melted Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Come on behold the workes of Iehovah who putteth wondrous desolations in the earth He maketh warres to cease unto the utmost end of of the earth he breaketh the bow and cutteth the speare the charriots he burneth in fire Surcease and know that I am God I will be exalted in the nations I will be exalted in the earth Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Annotations ON Alamoth This seemeth to be some musicall instrument or tune 1 Chron. 15. 20. 〈◊〉 We may call it Uirginals or Virgin tunes having high and shrill voyces or notes for Alamoth signifieth also Virgins Song 1. 2. The originall word Alam signifieth Hid whereupon the Greeke translateth it here kruphioon hidden ones or hid things And the Chaldee after mention of the sonnes of Korah addeth by their hand was it spoken in prophesie at what time their father was hidden from them but they were delivered and said this song If it be not referred to the musicke it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Vers. 2. we shall find to wit an helpe or in distresses that we shall find as in Ps. 116. 3. distresse and sorrow I did find that is did feele or fall into And thus the Greeke saith here in tribulations that have found us vehemently Or we may translate it hee is found that is God is present at hand as in Gen. 19. 15. thy daughters which are found that is which are present very great or very mightie vehement Vers. 3. though the earth or when the earth change to wit her place By the changing of the earth and removing of the mounts are often meant the alteration of states and polities Hag. 2. 22 23. Revel 6. 14. Ier. 51. 25. hart of the seas that is the middest or deepest bottomes of them as the Chaldee expoundeth it the gulfe of the great sea The like phrase is in Exod. 15. 8. Io◠2. 3. Prov. 23. 34. Vers. 4. be muddy or cast up mud that is rage or be troubled as the Greeke translateth it Waters are peoples Rev. 17. 15. Ier. 47. 2. and their restlesse stirre is likened to the seas that cast up mire and dirt and foame out their own shame Isa. 57. 20. Iude verse 13. for the haughtinesse the proud swelling rage and surges Vers. 5. A river the streames thereof or There is a flood whose riverets or streames In the earthly Ierusalem this may be meant of the river Kidron 2 Sam. 15. 23. Iob 18. 1. and the streames or lesser rivers of Gibon and Shiloah 2 Chron. 32. 4 30. Isa. 8. 6. In the heavenly Ierusalem there is a pure river of the water of life proceeding out of the throne of God and of the Lambe Rev. 22. 1. Ezek 47. 1. c. See also Ioel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples so here the Chaldee paraphraseth peoples as flouds the streams of them shal come make glad the citie of God and shall pray in the house of the Sanctuary of the Lord in the tabernacles of the most high the citie of God that is Ierusalem called also the citie of the great King Psal. 48. 3. the citie of Iehovah Isa. 60. 14. the holy citie Esay 52. 1. Matth. 4. 5 the holy meaning the holy place Sion or the Sanctuary there dwelling places or habitacles see Psal. 43. 3. Esay 4. 5. Vers. 6. at the looking forth of the morning that is as the Greeke explaineth it very early when the morning peereth or sheweth the face The like phrase is in Exod. 14. 27. Iudg. 19. 26. and so of the looking forth of the evening Gen. 24. 63. Deut. 23. 11. Vers. 7. gave his voice that is spake aloud or thundred See Psal. 18. 14. or gave with his voice but the word with or in seemeth to be superfluous in the Hebrew as else-where Ier. 12. 8. Psal. 68. 34. So to seeke in Iehovah 2 Chron. 34. 26. is to seeke Iehovah 2. King 22. 18. The Chaldee referreth it to Gods voice on mount Sinai whe◠the gave the Law to his people the nations were troubled the kingdomes trembled melted that is was dismaied with feare So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9. 5 13. Ios. 2. 9. Vers. 10. chariots or round shields as both the Greeke and Chaldee Paraphrast here taketh it but else-where it is not to found but for wagons very often Vers. 11. Surcease or Leave off see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars PSAL. XLVII The nations are exhorted cheerefully to entertaine the kingdome of Christ. To the Master of the Musicke to the sonnes of Korach a Psalme ALl peoples clap ye hands shout triumphantly to God with voice of shrilling For Iehovah is high fearfull a great King over all the earth Hee hath subdued peoples under us and nations under our feet He hath chosen for us our inheritance the high excellencie of Iakob whom hee loveth Selah God is gone up with triumph Iehovah with voice of trumpet Sing Psalme to God sing Psalme sing Psalme to our King sing Psalme For God is King of all the earth sing an instructing Psalme God reigneth over the heathens God sitteth on the throne of his holinesse The bounteous Princes of the peoples are gathered the people of the God of Abraham for the shields of the earth
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
explaineth it I have accepted thy prayer twelve Princes So of Iakob Isaaks sonne came twelve Patriarchs Act. 7. 8. These Princes are after named in Gen. 25. 12. 16. Vers. 21. covenant This is the thirteenth time that the covenant is named in this Chapter and hereby is meant the promise of Christ and salvation in him as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth that Gods covenant with Abraham was of spirituall and heavenly things in Christ as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred before Ismael Vers. 22. God went up to weet into heaven and appeared no longer so in other like visions of Angels they are said to goe into heaven Luke 2. 25. For God the Chaldee saith the glory of the Lord meaning the vision which had now appeared which phrase the holy text sometime useth as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after in Gen. 35. 13. Vers. 23. Abraham tooke herein hee shewed a rare example of obedience to Gods word not regarding the affliction danger shame scandall and foolishnesse which this action in the eyes of the world seemed to bring with it though to him-selfe and all the faithfull in his house it was the seale of the righteousnesse of faith Rom. 4. 11. Here the Iewes have their uncertaine conjectures or traditions as that Abraham sent and called for Sem the sonne of Noe he was Melchisedek about this businesse that it was done on Atonement day spoken of in Levit. 16. and in the place where afterward the Altar stood in the Court of the Temple and the like Pirke R. Eliezer ch 29. circumcised or cut off to weet all the skin that covered the top of the flesh that the top of the flesh remained bare for so the Hebrew shew the manner of Circumcision to have beene And this being a holy signe and seale Abraham doubtlesse sanctified the work by praier which custome all the Iewes keepe to this day For hee that circumciseth doth first blesse him that sanctified them with his commandements and commanded them to circumcise and to gather themselves into the covenant of Abraham their father that sanctified his beloved from the womb and sealed their off-spring with the signe of the holy covenant that commanded them to circumcise strangers and servants and to draw out of them the blood of the covenant Which blessings Maimony recordeth in his foresaid treatise of Circumcision ch 3. S. 1. 2. 3. 4. 5. where he also noteth that who so circumciseth a man growne must cover his nakednesse whiles he blesseth and after he uncovereth and circumciseth him selfe-same day Hebr. the body or strength of this day at Gen. 7. 13. the Greeke interpreteth it in the time of that day From hence and the commandement in Lev. 12. 3. the Iewes have taught that none might ever circumcise but in the day time after the Sun was up Maimony treat of circum ch 1. S. 8. Vers. 27. circumcised with him Not onely Abraham himselfe but his houshold with him kept the way of the Lord Gen. 18. 19. and by faith they all obeyed this hard precept whereby they were wounded pained and sore in their flesh all at once as Gen. 34. 25. and spiritually did put off the body of the sinnes of the flesh by the circumcision of Christ Col. 2. 11. CHAP. XVIII 1 Abraham entertaineth three Angels 9 who promiseth Sarah a sonne 12 where at she laugheth and is reproved 17 The destruction of Sodom is revealed to Abraham 23 and hee maketh intercession for the men thereof 32 The whole Citie should bee spared if but ten just persons were found therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah appeared unto him in the Okes of Mamree and he was sitting at the tent doore in the heat of the day And he lifted up his eyes and saw and loe three men standing before him and he saw and ranne to meet them from the tent doore and bowed-downe himselfe to the ground And hee said Lord if now I haue found grace in thine eyes passe not away I pray thee from thy servant Let a little water I pray you be taken and wash ye your feet and leane-ye-downe under the tree And I will take a morsell of bread and sustaine ye your heart after that ye shall passon for therfore have you passed unto your servant And they sayd So doe as thou hast spoken And Abraham hastned into the tent to Sarah and hee said Hasten three peckes of flowry meale knead and make cakes And Abraham ranne unto the herd and he tooke a Calfe of the herd tender and good and gave it to a yongman and hee hastned to make it ready And hee tooke butter and milke and the calfe of the herd which he had made ready and set it before them and he was standing by them under the tree and they did eat And they said unto him where is Sarah thy wife And hee said behold in the tent And hee said Returning I will returne unto thee when this time reviveth and loe Sarah thy wife shall have a sonne And Sarah heard in the tent doore and it was behind him And Abraham and Sarah were old comming into daies it ceased â—o be with Sarah after the way of women And Sarah laughed within her selfe saying after I am wexed-old shall I have pleasure also my Lord is old And Iehovah said unto Abraham wherefore laugheth Sarah saying Shall I verily bear a-child and I am old Shall any-thing be unpossible for Iehovah At the appointed-time will I returne unto thee when this time reviveth and Sarah shall have a sonne And Sarah falsly-denyed saying I laugbed not for she was afraid and he said nay but thou didst laugh And the men rose-up from thence and looked towards Sodom and Abraham went with them to bring them on the way And Iehovah sayd shall I hide from Abraham that which I am doing And Abraham being shall bee a great and mighty nation and blessed shall be in him all nations of the earth For I know him how that hee will command his sonnes and his house after him and they shall keepe the way of Iehovah to doe justice and judgement that Iehovah may bring upon Abraham that which he hath spoken unto him And Iehovah said The cry of Sodom and Gomorrha because it is much and their sinne because it is very heavy I will goe-downe now and see whether according to the cry therof that is come unto me they have done altogether and if not that I may know And the men turnedthe face from thence and went to Sodom and Abraham he yet stood before Iehovah And Abraham drew-neere and said wilt thou also consume the just with the wicked If so be there bee fifty just men within the City wilt thou also consume and not spare the place for the fifty just which are within it Far-be-it from thee to doe according to this word to slay the
or taking hand Deut. 1. 5. Accordingly the Greeke here translateth I have begunne dust that is base vile see Gen. 3. 19. Vers. 28. destroy or corrupt marre see Gen. 6. 13 for five that is for lacke of five So for fatnesse Psal. 109. 24. and for the fruits Lam. 4. 9. is for the lacke of them Vers. 30. and I will or that I speake as verse 19. the Greeke translateth it If I speake so verse 32. Also and is put for and if in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once Abraham descended not to sewer then ten a reason whereof the Hebrew Doctors give to be this that in the generation of the floud there were eight Noah and his wife and his three sonnes and their wives and yet the world was not saved for their sakes Breshith rabbah on Gen. 18. Vers. 33 Iehovah went away the Chaldee saith the glorie of the Lord was lifted up made an end the Greeke turneth it had ceased speaking CHAP. XIX 1. Lot in Sodom entertaineth two Angels 4 the Sodomites to abuse them doe he set his house and will not bee disswaded from their wickednesse 11 The Angels strike them with blindnesse 12 and send Lot for safety into the mountaine 18 but hee obtaineth leave to goe into Zoar. 24 Sodom and Gomorrha are destroyed with fire from heaven 26 Lots wife looking backe is a pillar of salt 30 Lot fearing to abide in Zoar dwelleth in a cave 31 His two daughters make him drunken and of them he begetteth Moab and Ammon ANd there came two Angels to Sodom in the evening and Lot was sitting in the gate of Sodom and Lot saw and rose-up to meet them and he bowed-downe himselfe with the face to the ground And hee said Behold now my Lords turne in I pray you into your servants house and tarry-all-night and wash your feet and ye shall rise-up-early and goe on your way And they said Nay but we will abide-all-night in the street And he pressed upon them vehemently and they turned in unto him and came into his house and he made them a banquet and did bake unleavened cakes and they did eate But before they lay-downe the men of the city the men of Sodom compassed about the house from the yong even to the old all the people from the utmost quarter And they called unto Lot and said unto him where are the men which came unto thee this night bring them out unto us that we may know them And Lot went-out unto them to the doore and he shut the doore after him And he said I pray you my brethren doe not evill Behold now I have two daughters which have not knowne man let mee I pray you bring out them unto you and doe ye to them as is good in your eyes only to these men doe not any-thing for therefore came they into the shadow of my rafter And they said Stand further and they said This one fellow came in to sojourn and will he judging judge now will we doe worse to thee then to them and they pressed sore upon the man upon Lot and came neere to breake the doore And the men put-forth their hand and brought in Lot unto them into the house and shut the doore And they smote the men which were at the doore of the house with blindnesses from the small even to the great that they wearied themselves to find the doore And the men sayd unto Lot hast thou here any besides sonnes-in-law or thy sonnes or thy daughters or any that thou hast in the City bring-out from this place For wee will destroy this place because the cry of them is wexen-great before the face of Iehovah and Iehovah hath sent us to destroy it And Lot went out and spake unto his sonnes-in-law that were taking his daughters and he said rise-up goe-out from this place for Iehovah will destroy the Citie but he was as one-that-mocked in the eyes of his sonnes-in-law And when the dawning-of-the-day came-up then the Angels hastened Lot saying Arise take thy wife and thy two daughters which are found here lest thou bee consumed in the iniquity of the City And hee lingred and the men layd-hold on his hand and on the hand of his wife and on the hand of his two daughters in the gentle-mercy of Iehovah upon him and they brought him forth and set him without the City And it was when they had brought them forth-abroad that he said Escape for thy soule looke not behind thee neither stay thou in al the plain escape to the mountaine lest thou be consumed And Lot said unto them Oh not so Lord. Behold now thy servant hath found grace in thine eyes and thou hast magnified thy mercy which thou hast done with me to save-alive my soule and I I cannot escape to the mountaine lest evill cleave unto mee and I dye Behold now this citie is neere to flee thither and it is a little one oh let mee escape thither is it not a little one and my soule shall live And he said unto him Loe I accept thy face for this thing also that I will not overthrow the City for the which thou hast spoken Hast thee escape thither for I cannot doe any thing till thou be come thither therefore he called the name of the City Zoar. The Sunne came-forth over the earth and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha brimstone and fire from Iehovah out of the heavens And hee overthrew these Cities and all the plaine and all the inhabitants of the Cities and that which grew on the ground And his wife looked from behind him and shee was a pillar of salt And Abraham gat-up-early in the morning unto the place where hee had stood before Iehovah And hee looked toward Sodom and Gomorrha and toward all the land of the plaine and he saw and loe the smoke of the land went-up as the smoke of a fornace And it was when God destroyed the Cities of the plain that God remembred Abraham and sent Lot out of the mids of the overthrow when he overthrew the Cities in the which Lot dwelt And Lot went-up out of Zoar dwelt in the mountaine and his two daughters with him for he feared to dwell in Zoar and he dwelt in a cave he and his two daughters And the firstborne said unto the yonger out father is old and there is not a man in the land to come in unto us after the way of all the earth Come let us make our father drinke wine and let us lye with him and keepe-alive seed of our father And they made their father drinke wine in that night and the firstborne went-in and lay with her father and he knew not when she lay-downe or when she arose And it was on the morrow that the firstborne said unto the yonger Behold I lay yesternight with my father let us make him drinke wine this night also and goe thou in lye thou with
Tell mee I pray thee thy name and hee said wherefore is it that thou askest for my name And hee blessed him there And Iakob called the name of the place Peniel for I have seene God face to face and my soule is delivered And the Sunne arose unto him as hee passed over Penuel and hee halted upon his thigh Therefore the sonnes of Israel eate not of the sinew that shranke which is upon the hollow of the thigh unto this day because hee touched the hollow of Iakobs thigh in the sinew that shranke Annotations ANgels by interpretation Messengers and so the word is used in the 3. vers but these were heauenly spirits of whom see the notes on Gen. 16. 7. By this vision God confirmed Iakobs faith in him who commanded his Angels to keepe his people in all their waies Psal. 91. 11. host or campe armie as in warres for Angels are heavenly souldiers Luk. 2. 13. horses and charrets of fire 2 King 9. 17. fighting for Gods people against their enemies Dan. 10. 20. Of them there are thousand thousands and tenne thousand times ten thousand Dan. 7 10. and they are all sent forth to minister for them who shal be heyrs of salvation Heb. 1. 14. and they pitch a campe about them that feare God Psal. 34. 8. The heathens retained the knowledge hereof though corruptly for the Greeke Poet saith there be thrise ten thousands of the immortall Angels of God here upon the earth keepers of mortall men and observers of their workes both just and unjust they are clad with the ayre and goe abroad all over the earth Hesiod Oper. Dies l. 1. Machanaim that is two hosts or campes either because the Angels appeared in two companies for Iakob to goe betweene them or because there was one campe of Angels and one of Iakobs family About this place there was a citie afterwards called Machanaim inhabited by the Priests of God Ios. 21. 38. This also hath a spirituall application to the Church of God in Song 6. 13. Vers. 3. AND IAKOB Here beginneth the eight section or lecture of the law called of the first word Vajishlak that is And he sent But it it not distinguished with great letters as usually they are See Gen. 6. 9. messengers the same word which before was translated Angels verse 1. Seir a mountainy land possessed before by the Chorims Gen. 14. 6. but Esau with his children destroyed them and dwelt in their stead Deut. 2. 22. Thither was Esau gone from the face of his brother Iakob See Gen. 36. 6. 7. field that is as the Greeke translateth it country of Edom that is Esau. See Gen. 14. 7. 25. 30. Vers. 4. my Lord by this title Iakob honoured and submitted to him as to his elder brother Gen. 4. 7. 1 Pet. 3. 6. For Iakobs superiority foregiven in Gen. 27. 29. the time was not yet come that it should be fulfilled So David caried himselfe to Saulâ— 1 Sam. 24. 7. 9. c. Vers. 5. Oxen Hebr. Oxe and Asse c. singular for plurall see Gen. 3. 2. to finde that is that I may finde as Gen. 6. 19. The Greeke translateth that thy servant may finde grace before thee Vers. 6. and 400. men armed for warre as seemeth by vers 8. Here the ancient quarrell 20. years before Gen. 27. 41. was remembred and Iakobs danger and trouble renewed In Pirkei R. Eliezer c. 37. it is said Iakobs case was As if a man did flee from a Lion and a Beare met him Amos 5. 19. The Lion was Laban that pursued after Iakob to teare his soule the Beare was Esau which stood by the way as a Beare robbed of her whelpes and came to slay the mother with the children And the Lion hath shamefastnesse but the Beare hath no shamefastnesse Vers. 7. companies or camps the word used before in verse 2. Vers. 8. smite that is slay or kill it as Gen. 14. 17. So after vers 11. shall escape Hebr. shall bee to escaping or shall have evasion the Greeke saith shall be saved Vers. 9. will doe thee good or will deale well with thee thus Iakob understood the promise I will bee with thee Gen. 31. 3. So after in vers 12. Vers. 10. lesse to weet in worth that is am unworthy all or any of the mercies So the Chaldee translateth Lesse are my deserts then all the mercies and all the benefits which thou hast done to thy servant with my staffe that is having nothing else the Chaldee expounds it my selfe alone Vers. 11. mother with the sonnes in Greeke and the mother with the children or upon them It meaneth great cruelty in sparing none as Hos. 10. 14. For smite the Chaldee translateth kill me Vers. 12. doing good c. that is I will surely doe thee good put that is make thy seed see this promise Gen. 28. 14. Vers. 13. came into his hand that is such as he had and could send for the present And it was a rich gift of five hundred and fiftie beasts of sundry sorts for store A mans gift maketh roome for him and bringeth him before great men Prov. 18. 16. Vers. 15. yong-ones or colts in Hebrew sonnes see Gen. 18. 7. Verse 16. every herd or drove Hebr. herdherd see the like phrase in Gen. 14. 10. and herd Hebr. and betweene herd This was done that by distant spaces the heat of Esaus rage might bee abated verse 20. Vers. 20. is behinde or as the Chaldee explains it commeth after us appease his face or cover and pacifie his face that is his anger as the Chaldee interpreteth it for anger as favour appeareth in the face See the like in Lev. 20. 6. Psal. 21. 10. And appeasing is the word so often used in the law for covering or taking-away offences and so pacifying the anger by gifts and making atonement Exod 19. 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. c. the present for a gift in secret pacifieth anger Prov. 21. 14. my face that is favour me and grant my request see Gen. 19. 21. Vers. 22. handmaids or bondwomen the Chaldee translateth them concubines See Gen. 35. 22. the foord or the passage so the Greeke saith the passage of Iaboch A river mentioned also in Deut. 2. 37. and 3. 16. Vers. 24. wrastled or combated by taking hold one of another A peculiar word not used but in this historie It figureth the spirituall wrastling strife and conflict of the children of God Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man called after and by the Prophet Hosee God and an Angell verse 28. 30. Hos. 12. 3. 4. It was therefore Christ appearing in the forme of a man as before to Abraham Gen. 18. 2. 22. the Angel that redeemed Iakob from al evil Gen. 48. 16. God wrastleth with men by tentations and wee with him by prayers and teares as Iakob now also did for he wept and made supplications unto him Hos. 12. 4. Rom. 15.
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
And the Angell of Iehovah went further and stood in a narrow place where was no way to turne aside to the right hand or to the left And the Asse saw the Angell of Iehovah and she fell downe under Balaam and Balaams anger was kindled and he smote the Asse with a staffe And Iehovah opened the mouth of the Asse and she said unto Balaam What have I done unto thee that thou hast smitten me these three times And Balaam said unto the Asse Because thou hast mocked me I would there were a sword in mine hand for now I would kill thee And the Asse said unto Balaam Am not I thine Asse which thou hast ridden upon ever since I was thine unto this day was I ever wont to doe so unto thee And he said Nay And Iehovah uncovered the eyes of Balaam and he saw the Angell of Iehovah standing in the way and his sword drawne in his hand and he bended downe the head and bowed him-selfe downe on his face And the Angell of Iehovah said unto him Wherefore hast thou smitten thine Asse these three times Behold I came out to be an adversarie because thy was is perverse before me And the Asse saw me and turned aside before me these three times unlesse she had turned aside from me surely now also I had slaine thee and saved her alive And Balaam said unto the Angell of Iehovah I have sinned for I knew not that thou stoodst against me in the way and now if it be evill in thine eies I will get me backe againe And the Angell of Iehovah said unto Balaam Goe with the men but onely the word that I shall speake unto thee that shalt thou speake and Balaam went with the Princes of Balak And Balak heard that Balaam was come and he went out to meet him unto a citie of Moab which is by the border of Arnon which is in the utmost of the border And Balak said unto Balaam Did not I sending send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to honour thee And Balaam said unto Balak Loe I am come unto thee now am I able at all to speake any thing the word that God shall put in my mouth that shall I speak And Balaam went with Balak and they came unto Kirjath-huzoth And Balak slew oxen and sheepe and sent to Balaam and the Princes that were with him And it was in the morning that Balak tooke Balaam and brought him up into the high places of Baal that he might see from thence the utmost part of the people Annotations SEt forward removed their campe from the mountaines of Abarim Num. 33. 48. the plaines of Moab or champion countrey which sometime had been Moabs afterward the Amorites and now Israels by conquest These plaines reached unto the river Iordan in that part which was neere to or over against Iericho the first city which they conquered in Canaan Ios. 6. and therefore it is called Iordan of Iericho and here they remained till Moses died encamping in these plaines from Bethjesimoth unto Abel shittim Num. 33. 49. Here many notable things fell out even all that are recorded from this place to the end of Deuteronomie and in the beginning of Iosua their deliverance from Balaams curse their mustering for the inheritance of Canaan their victorie over the Midianites the addition of sundry divine ordinances especially the repeating and explaining of the whole Law and renewing of the covenant betweene God and them by Moses in Deuteronomie and the like whereupon God saith unto their posteritie O my people remember now what Balak King of Moab consulted and what Balaam the son of Beor answered him from Shittim unto â—ilgal that is the many good things which fell out betweene Shittim where now they were and Gilgal where Iosua circumcised them Ios. 5. that ye may know the righteousnesse of the Lord Mic. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fortieth Lecture of the Law as it was divided to bee lead in the Iewes Synagogues see Gen. 6. 9. Vers. 2. Balak the sonne of Zippor in Greeke the sonne of Sepphor This Balak was now King of Moab vers 4. a man of note both for policie and power Mic. 6. 5. Iudg. 11. 25. he saw all that Israel had done but with an evill eye and looked not upon it to receive instruction as doe the wise Prov. 24. 32. Vers. 3. afraid of the people or because of the people Thus the prophesie was fulfilled The mighty men of Moab trembling shall take hold upon them Exod. 15. 15. Moab was irked that is grieved distressed in themselves pricked in their hearts with a loaching of this people The same is spoken of the Egyptians they wereâ—â—ked because of the sonnes of Israel Exod. 1. 12. There was no cause for the Moabites thus to fret for Israel passed by them in peace and touched not their border being forbidden of God Deu. 2. 9. They had also by the slaughter of the Amorites freed them from evill neighbours which had before taken away a part of their land and were likely in time to have taken more Num. 21. 26. And they were allied unto Israel for Moab was the posteritie of Lot unto whom Abraham the Father of Israel was uncle and whom Abraham had rescued out of captivitie Gen. 19. 36 37. and 14. 12 16. But being now degenerate from the faith of their father Lot and fallen to idolatry Num. 21. 29. they feared as doe the wicked where no feare was Psal. 53. 5. and doe loath the people of the God of Abraham and Lot their father Vers. 4. Elders of Midian in Greeke the Senate of Madiam These Elders were Senatours such as governed the State called afterward Princes vers 7 8. and the Midianites were by nature the children of Abraham Gen. 25. 1 2. and so brethren unto Israel but now conspired against them being also fallen from Abrahams faith to idolatrie with Baal-Pehor Num. 25. 17 18. They were neighbours to the Moabites and as it seemeth had beene consederates with them in former warres as when Hadad King of Edom smote Midian in the field of Moab 1 Chron. 1. 46. These were not the people against whom Israel should warre neither had they occasion to be offended at the Amorites overthrow who held them in subjection for the five Kings of Midian that combined with Moab and perished for the same Num. 31. 8. are called the Dukes of Sihon Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel who freed them from Sihons tyrannous yoke and to have rejoiced with the joy and for the prosperity of their brethren this company or the Church in Greeke this Synagogue or Congregation 〈…〉 licke up that is devoure or consume as the Chaldee explaineth it So fire that consumeth is said to lick up in 1 Kings 18. 38. but here the simi 〈…〉 de is taken from oxen that lick up the grasse as they seed And
from without the land they are no first-fruits Maimony in Biccurim chap. 2. sect 1. in a basket so the Greeke and Chaldee translate the word Tene used onely here and in Deut. 28. 5. 17. The Hebrewes understand it generally of any vessell and hold it necessary from this place that the first-fruits be brought in a vessell also they teach that every sort of fruit should be brought in a vessell by it selfe but if he brought them in one vessell it would serve And they might not bring them mixed all together but the Barley underneath and the Wheat above it and the Olives above that and the Dates above them and the Pomgranats above them and the Figges uppermost in the vessell And there should be some thing put betweene every severall kinde as clothes or rushes or leaves or the like and they laid about the figs clusters of grapes outward If he brought them in a vessell of metall the Priest tooke the first-fruits and restored the vessell to the owner but if he brought them in a vessell of Osiâ—rs or of Rushes or the like then both the first-fruits and baskets were the Priests Maimony tom 3. in Biccurim or treat of First-fruits chap. 3. sect 7 8. and shalt goe namely at the feast of Harvest or Pentecost which was seven weekes after the Passeover as may be gathered by Exod. 34. 22. and Deut. 16. 9 10. then the people went up together and carried of their first-fruits with them The Hebrewes say They brought no first-fruits before the Pentecost as it is written And the feast of harvest of the first-fruits of thy labours Exod. 23. 16. and if any brought them before they received them not of him but he left them there untill the solemne feast came Maimony in Biccurim c. 2. s. 6. his name to dwell the Chaldee saith his divine presence to dwell the Greeke his name to be called upon there meaning the Tabernacle or Temple called elsewhere the house of Iehovah Exod. 23. 19. This in ages following was at Shilo and then at Ierusalem whither the people used to repaire with great solemnity and at the performance of this service they are said to do thus When they carried up the first-fruits all the cities that were in a Station or County gathered together to the chiefe citie of the Station to the end they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the citie and went not into the houses for feare of pollution And in the morning the governor said Arise and let us goe up to Sion the citie of the LORD our God And before them went a Bull which had his hornes covered with gold and an Olive garland on his head to signifie the first-fruits of the seven kinds of fruits And a Pipe strucke up before them untill they came neere to Ierusalem and all the way as they went they sang I rejoyced in them that said unto mee Wee will goe into the house of the LORD c. Psal. 122. When they were come nigh to Ierusalem they s 〈…〉 messengers before them to signifie it to the men of Ierusalem c. Then the Captaines and Governours went out of Ierusalem to meet them if many men came there went out many and if but few few And when they all were come within Ierusalem gates they began to sing Our feet have beene standing in thy gates O Ierusalem Psal. 122. All the chiefe Artificers that were in Ierusalem stood before them and saluted them Welcome brethren the men of such a place And they went in the midst of Ierusalem the Pipe striking up before them till they came neere to the mount of the house of God when they were come thither they tooke every man his basket on his shoulder and said Hallelujah Praise God in his sanctuary c. Psal. 150. and they went thus and sung till they came to the Court-yard when they were come thither the Levites sang the 30 Psalme I will exalt thee O LORD for thou hast drawne up me c. Talmud Bab. in Biccurim chap. 3. sect 2 3 4. and Maimony in Biccurim chap. 4. sect 16. Vnto this and other like manner of solemne assembling the Prophet hath reference when he saith Yee shall have a song as in the night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the mountaine of Iehovah to the Rocke of Israel Esay 30. 29. Vers. 3. unto the Priest Gods publike minister and the figure of Christ of whom it is written By him let us offer the sacrifice of praise to God continually that is the fruits of the lips confessing to his name Heb. 13. 15. which shall be that is which shall minister in his course in those daies for the Priests ministred by turnes see 1 Chr. 24. I professe or I declare I shew openly before the Lord. And because of this presenting themselves and their first-fruits to him the Hebrewes say that when they brought their first-fruits they brought in their hand Turtle doves and young Pigeons some they hang upon the baskets and they were for burnt-offerings and some in their hand which they gave unto the Priests Maimony in Biccurim chap. 3. sect 9. Vers. 4. before the Altar that there it might he sanctified by Christ figured by the Altar Mat. 23. 19. He. 13. 10 c. and so made acceptable to God Vers. 5. shalt answer that is shalt speake or pronounce These words were to be spoken by every man that brought the first-fruits except hee were not a man or not the owner of the land or the like for such exceptions they doe put He that brought the first-fruits might if hee would give them to his servant or to his neighbour all the way till hee came at the mount of the house of God When he came to the mount of the house hee himselfe was to take the basket on his owne shoulder yea though he were the King the greatest in Israel and when he came at the Court-yard he professed whiles the basket was upoÌ„ his shoulder I PROFESSE THIS DAY VNTO THE LORD THY GOD c. Then he let down the basket from his shoulder the Priest put his hand under it and waved it and hee said A SYRIAN READY TO PERISH was MY FATHER c. and hee left it by the Altars side at the south-west borne of the Altar on the south side of the horne and bowed himselfe downe and went out But the confession is not alike for all some are bound to bring first-fruits yet make no confession over them as the woman and he that is of neither sex and hee that is of both sexes male and female because they cannot say WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors or Guardians and Servants Messengers for they cannot say which the Lord hath given unto me
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
are Gods vehemently is hee exalted Annotations CLap hands or the Palmes Hebrew the palme a signe of joyfull approbation used as at other times so at the coronation of Kings 2 King 11. 12. So after Psalm 98. 8. voice of 〈…〉 ing that is a shrill voice and joyfull See the notes on Psalm 5. 12. and 41. 12. Vers. 4. He hath subdued or will subdue So in the next verse He will chuse but the time to come is often used for the time past or continued And here it seemeth to be spoken of the subduing of the Canaanites and the 〈◊〉 subduing of nations to Christ by preaching of the Gospell Of subduing see Psal. 18. 48. the Chaldee here translateth it kill Vers. 5. our inheritance the land of Canaan Psal. 78. 55. and that immortall undefiled heritage reserved in heaven for us 1 Pet. 1. 4. high excellencie or glorious highnesse meaning the kingdome priest-hood Temple c. as the Chaldee mentioneth the house of the Sanctuary whereby Iacobs posteritie excelled Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ. Vers. 6. God is gone up as when the â—rke went up from Ki 〈…〉 th-jâ—arim to Ierusalem 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Arke was carried by Solomon into the Temple 2 Chron. 5. when Christ ascended with triumph into heaven Luke 24 51 52. and with like glory shall he come againe 1 Ihess 4. 16. Act. 1. 9 11. The Chaldee referreth this Going up to the Exalting of Gods name Vers. 7. an instructing Psalme Maschil the title of Psal. 32. and many others here used in like sense for a Psalme to give instruction or as in Psal. 14. 2. for a prudent understanding person in this sense sing Psalme every one that is prudent or as the Greeke explaineth it sing prudently the Chaldee with good understanding Vers. 9. throne of his holinesse Greeke his holy throne See Psal. 9. 5. Revel 4. 2. The Chaldee calleth it the throne of his glory Vers. 10. The bounteous Princes or the voluntaries Nobles A name given to the liberall and free hearted Isa. 32. 5. 8. Exod. 35. 21 29. and to Princes or Nobles Numb 21. 18. Psal. 113. 8. and 118. 8. Iob 12. 21. So here the Greeke hath Princes are Gods or to God belong the shields of the earth He is the great conquer our and protectour of all Gen. 15. 1. Shields also are Magistrates and Governours that protect the Common-weales Hos. 4. 18. Psal. 89. 19. So the Greeke here hath the strong men of the earth PSAL. XLVIII God is magnified for the ornaments privileges and protection of the Church A song a Psalme to the sonnes of Korach GReat is Iehovah praised vehemently in the citie of our God the mountaine of his holinesse Faire in situation the joy of all the earth is mount Sion in the sides of the North it is the Citie of the great King God in the loftie palaces therof knowne he is for an high refuge For loe the Kings were assembled they went together Themselves saw so they wondered they were suddenly 〈…〉 ubled they were frighted away Trembling tooke hold on them there paine as of her that travelleth with childe With an east wind thou wilt break asunder the ships of Tarshish Even as we have heard so have we seene in the citie of Iehovah of hosts in the citie of our God God will establish it for ever Selah Wee have quietly minded thy mercie O God in midst of thy Palace As thy name O God so thy praise is unto the ends of the earth thy right hand is full of justice Let mount Sion rejoyce let the daughters of Iudah be glad because of thy judgements Compasse ye Sion and goe round about it tell the towers thereof Set your heart on the fort thereof distinctly view the loftie Palaces thereof that ye may tell to the generation after That this God is our God ever and aye he will guide us untill death Annotations SOnnes of Korach See the notes on Psal. 42. 1. Here the Greeke addeth for the second day of the W 〈…〉 that this Psalme was then to be sung in the Temple as is before noted on Psal. 24. 1. Vers. 2. the mountaine in the Greeke his holy mountaine in Chaldee the mount of the house of his Sanctuary This was mount Sion vers 3. a figure of the Church of Christ Hebr. 12. 22. Rev. 14. 1. Vers. 3. Faire in situation or Beautifull of coast or climate situate in a faire climate or region The Chaldee expounds â—t Faire as a Bridegroome the joy of all that dwell on the earth the sides of the North the place where the Temple was builded So Isa. 14. 13. of the great King that is of God who dwelt in this citie vers 9. Zach. 8. 3. Hereupon Christ said sweare not by Jerusalem for it is the 〈◊〉 of the great King Mat. 5. 35. Vers. 4. loftie Palaces or high bowers or steeples So vers 14. and Psal. 122. 7. Vers. 5. the Kings we may referre this either to the Kings of Moab and Ammon in the daies of Iosaphat 2 Chro. 20. or to Sanacherib and his Captaines in the daies of Ezekiah 2 King 18. 19. or to the Philistian Princes 2 Sam. 5. were assembled or came together to wit by agreement at an appointed time and place so the originall word impor 〈…〉 Vers 7. that travelleth with childe or that bringeth forth And this paine is great and sudden anâ— inevitable See Mic. 4. 9. 1 Thess. 5. 3. Vers. 8. an east wind which is strong and boystrous also drie and parching Isa. 27. 8. Ier. 18. 17. Exod. 14. 21. and 10. 13. Gen. 41. 7. Ezek. 19. 12. Ion. 4. 8. Hereupon the Greeke translateth it violent wind and the Chaldee a strong East wind as a fire from before the Lord. of Tarshish or of the Ocean sea Tarshish was the name of the son of Iavan the son of Iapheth the sonne of Noah Ger. 10. 4. of whom Tarsus mentioned in Act. 21. 34. the chiefe citie of Cilicia in Syria had the nâ—mâ— From thence they went by shipping into farre countries Africa India Ophir c. 1 King 22. 48. and 10. 22. Hereupon that Sea was called Tarshish and generally the name is applied to every Ocean or maine sea Vers. 10. we have quietly winded or in silence thought upon and consequently waited for Vers. 12. daughters of Iudah the lesser cities of that tribe which were as daughters to the mother citie Ierusalem as the lesser cities of the Ammonites were daughters to Rabbah Ier. 49. 3. So Ekron with her daughters Ios. 15. 45. and many the like So Psal. 97. 8. Vers. 13. tell the towers number count them These things seeme to intend not only a taking notice but also a care and fortification of Ierusalem against all enemies See Esay 33. 18. Vers. 14. Set your heart minde earnestly set your affections on as Psal.
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
good Korah and his company were for a signe to the Israelites Num. 16. 38. 26. 10. Ionas a signe to the Ninevites and Christ to the Iewes Luke 11. 30. PSAL. LXXXVII The nature and glory of the Church 4 The increase honour and comfort of the members thereof To the sonnes of Korah a Psalme a Song HIs foundation among the mountaines of holinesse Iehovah loveth the gates of Sion above all the dwelling places of Iakob Glorious things spoken is of thee O Citie of God Selah I will make mention of Rahab and Babel to them that know me loe Palestina and Tyrus with Cush this man was borne there And of Sion it shall be said man and man was borne in her and he the most High shall establish her Iehovah will recount when he writeth the peoples this man was borne there Selah And singers as players on flutes all my well-springs in thee Annotations HIs foundation or The foundation thereof Gods ground-worke of the Temple which was built upon the mountaines Morijah and Sion 2 Chron. 3. 1. Ps. 2. 6. Some referre it to the Psalme the foundation or argument whereof is of the Church of Christ. The Chaldee saith By the hands of the sonnes of Korah the Psalme was said and the Song founded in the mouth of the ancient fathers Vers. 2. gates of Sion the publike assemblies of the people see the Notes on Psal. 9. 15. The Law was to come out of Sion Mich. 4. 2. and the Scepter of Christs Kingdome Psal. 110. 2. dwelling places these the Chaldee expoundeth Synagogues of the house of Iakob which were in all the Cities of Israel Vers. 3. spoken is that is are particularly spoken all and every of them of thee Citie of God that is Ierusalem so called also Psal. 46. 5. and 48. 2. a figure of the Church What honourable things are spoken of this Citie see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters The Hebrew phrase in thee is rightly turned according to the Greeke of thee or concerning thee which many times hath such signification as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19. 4. so also in the Greeke as Rom. 11. 2. Vers. 4. Rahab that is as the Chaldee Paraphrast saith the Aegyptians So Aegypt is called Rahab in Psal. 89. 11. Isa. 51. 9. either for the strength and pride of Egypt which the word Rahab signifieth or of some chiefe citie so named as elsewhere Tsoan Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied Isa. 19. 19 21 25. And for I will mention the Chaldee translateth the Egyptians and Babylonians they shall mention thy praises Babel the Babylonians see Psal. 137. 1. their chiefe citie was Babel Of a Christian Church there mention is made 1 Pet. 5. 13. to them or among them that know me to wit my familiars Palestina the Philistims see Psal. 60. 10. Tyrus the Tyrians see Psal. 45. 13. Of them were Christian disciples Acts 21. 3 4. Cush the Aethiopians as the Greeke translateth see Psal. 68. 32. this man that is as the Greeke saith these men meaning all before mentioned So the Hebrew often speaketh of a whole nation as of one man See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it where this kingdome is borne was borne there in the citie of God aforesaid There of immortall seed by the word and Spirit of God are men borne anew 1 Pet. 1. 23. Iam. 1. 18. A thing to come is here set downe as already done so in Isa. 9. 6. Vers. 5. man and man so the Greeke also expresseth the Hebraisme Hereby seemeth to bee meant every man successiively as Hest. 1. 8. For Ierusalem is the mother of us all Gal. 4. 26. So day and day is every day Hest. 3. 4. Psal. 61. 9. Or man and man is many men of this and that Nation of each estate and degree stablish her that the gates of hell shall not prevaile against her Mat. 16. 18. Therefore this citie lieth fouresquare setled in all changes Revel 21. 16. Ezek. 48. 16 20. It may also be read and he will stablish her on high and so the Chaldee expoundeth it and Ierusalem is said to be above Gal. 4. 26. Vers. 6. writing the peoples in the writing of the house of Israel that is the Church Ezek. 13. 9. Isa. 4. 3. V. 7. And singers or And singing are c. This may have reference to the solemne worship of God used in the Church of Israel where singers players on instruments had in charge continually to laud the Lord c. 1 Chron. 9. 33. and 25. 1 2 c. and dances were used at their holy feasts to honor him with Iudg. 21. 19 21. So Christ the Lambe hath harpers with him on mount Sion that sing as it were a new song before the throne Rev. 14. 1 2 3. Or it may respect that which followeth all my springs in thee or of thee are singing that is do sing as also dance or as they that dance that is shew joyfulnesse players on flutes or dancers for so this word may also be taken for dancing to wit at the sound of the flute or pipe as Iudg. 21. 21. Compare herewith Isa. 30. 29. The Greeke here turneth it rejoyeers and it may foretell the joy that should be in the world for the conversion of the Gentiles my well-springs or fountaines streames of water as Psal. 104. 10 that is all gifts and graces which the Scripture noteth by lively fountaines of waters wherewith they are refreshed that serve God in his Temple day and night Rev. 7. 15 17. and welsprings of salvation Isa 12. 3. And as Christ is called a fountaine so is his Church Song 4. 15 12. in thee for now unto principalities and powers in heavenly places is knowne by the Church the manifold wisedome of God Eph. 3. 10. 1 Pet 1. 12. Or we may read it as before in the third verse of thee all my springs doe sing c. PSAL. LXXX VIII A prayer containing a grievous complaint of manifold miseries A Song a Psalme to the sonnes of Korach to the master of the musicke on Machalath leannoth an instructing Psalme of Heman the â—zrachite OIehovah God of my salvation by day I cry out in the night before thee Let my prayer come before thee bow thine eare to my shrill cry For my soule is filled with evils and my life draweth neere to hell I am counted with them that goe downe the pit I am as a man that hath no strength Among the dead free like the slaine that lie in the grave whom thou remembrest no more and they are cut away from thine hand Thou hast put me in the pit of the lowest places in darknesses in the deepe places Thy wrathfull heat stayeth upon me and with all thy billowes thou afflictest me Selab My knowne acquaintance thou hast put farre away from me hast see me for abominations to
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here cōmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
mindes of his people are inflamed is such as cannot be quenched with any calamities And thus it is said Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword as it is written for thy sake we are killed all the day long we are accounted as sheepe of slaughter nay in all these things wee 〈◊〉 more then conquerours through him that loved us 〈◊〉 I am perswaded that neither death nor life nor 〈…〉 nor Principalities nor powers nor things present 〈◊〉 things to come nor height nor depth nor any other creature shall bee able to separate us from the love of 〈◊〉 which is in Christ Iesus our Lord Rom. 8. 〈…〉 all the substance or all the riches wealth 〈…〉 ver gold c. that is in his house 〈◊〉 they would contemne it that is it would utterly or altogether be contemned or he would wholly be contemned As the love betweene Christ and his Church cannot be separated being united by the Holy Ghost so neither can love nor other grace of God be bought for money but is the free gift of God bestowed on whom he pleaseth Act. 8. 18. 19. 20. Rom. 9. 11. 16. So wisedome cannot be go 〈…〉 for gold neither shall silver bee weighed for the price thereof c. Ioh. 28. 15. 19. Prov. 8. 11. 19. Vers. 8. Wee have a little sister The godly here consult about a new Church arising whom they call a sister in respect of the unitie of faith little or small as being yong newly converted and nothing populous without breasts as having yet no stablished ministerie for such is the state of the Churches in their beginning as appeareth by Act. 14. 23. Tit. 1. 5. so that her children could not sucke out the sincere milke of the word and be satisfied with the breasts of her consolations 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the estate of Israel whose breasts were fashioned and the Lord entred into covenant with her and shee became his Ezek. 16. 7. 8. when she shall be spoken of or wherein speech shal be of her when the fame of her calling and conversion shal come abroad what furtherance shall we yeeld to increase settle stablish her in the truth This sheweth the duty of love from one Church to another in communicating their graces each to other and praying one for another See an example in Act. 11. 19. 22. 23. This Hebrew phrase of speech to be had of her or in her may be understood two waies for or against her for her when treatie shall be of her espousals unto Christ thus David sent and spake of or with Abigail to take her to him to wife 1 Sam. 25. 39. against her as the people spake against God and against Moses Numb 21. 5. and Princes speake against me Psal. 119. 23. For no sooner doe a people turne to the Lord but the wicked doe oppose in word and worke And thus the Hebrewes in their Chaldee Paraphrase expound it here What shall wee doe for our sister in the day when the nations shall speake to goe up against her unto warre Vers. 9. If she be is wall The answere to the thing proponed made as some thinke by Christ to which the Chaldee paraphrast agreeth saying Michael the Prince of Israel will say or by other her sister churches desirous to procure her good a wall that is strong and well grounded in the truth and so become a citie which is often described by walles gates barres c. 2 Chron 8. 5. and 14. 7. Revel 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ grounded on the doctrine of the twelve tribes of Israel and twelve Apostles of Christ Rev. 21. 14. 19. as Thou shalt call thy walles salvation Esa. 66. 18. and we have a strong city salvation will God appoint for walles and bulworkes Esa. 26. 1. Moreover when God signified the strength and courage of his Prophet against their enemies he faith I will make thee unto this people a fenced brazen wall and they shall fight against thee shall not prevaile â—er 15. 20. wee will b 〈…〉 d Here by we may be implied the Trinitie in the Godhead as Gen. 1. 26. Song 〈◊〉 11. or we may meane Christ inwardly effectually by his grace and his people her sisters outwardly and ministerially by the word of the Gospell a pallace or 〈…〉 le a tower a faire and orderly building such as were wont est times to bee set on strong walles of cities and this being of silver noteth the puritie excellencie and durablenesse of this pallace adorned with the graces of Gods word and Spirit that so she might be builded for an habitation of God through the Spirit Eph. 2. 22. and bee able to resist the forces of her enemies and if she be a doore if shee goe forward in the faith and practise of the Gospell that she be not onely built up as a wall but as a gate and doore fully edified as at the repairing of Ierusalem when they sanctified the gates and set up the doores of it Nehem. 3. which gates doores barres c. were for the safeguard of the inhabitants and shewed their care to resist and keepe out the enemies as appeareth by the contrary in Ier. 49. 31. as also to open that the righteous nation which keepeth the truths may enter in Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly Citie to conduct Gods people into it Revel 21. 12. 27. and 22. 14. wee will inclose her or we will fence her about with board of Cedar which is faire strong and durable and of sweet savour of such the Temple was builded 1 King 6. 15. 18. V. 10. I am a wall or I became a wall that is I grew up and waxed strong in the faith love of Christ. The little sister sheweth her readinesse to receive and increase in the doctrine of the Gospell my breasts as towers my breasts are fashioned Ezek. 16. 7. the ministerie of the word established in mee to nourish up children unto Christ. The similitude of towers noteth also the strength power and glory of the administration of the Gospell and the open preaching of it out of pulpits of high places that all may heare For Migdal a towre is used for a pulpit in Neh. 8. 4. in his eyes in Christs sight findeth peace We all in our naturall corruption are enemies to God Rom. 5. 10. but being justified by faith we have peace with God through our Lord Iesus Christ Rom. 5. 1. for the worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Esa. 32. 17. and this peace is injoyed by the Holy Ghost Rom. 8. 6. 9. and it is opposed to all the troubles tentations persecutions and afflictions in this life and world Ioh. 16. 33. and is that which guardeth our hearts and mindes