of his flesh of his family shall redeeme him or if his hand hath attained then he shall redeeme himselfe And he shall count with him that bought him from the yeere that he was sold to him unto the yeere of Iubile and the money of his sale shall be according to the number of yeeres as the daies of an hired servant shall he be with him If there be yet many of the yeeres according unto them shall he restore his redemption out of the money that he was bought for And if there remaine but a few of the yeeres unto the yeere of Iubile when hee hath counted with him according to his yeeres hee shall restore his redemption As an hired servant of the yeere by the yeere shall he be with him he shall not rule over him with rigour before thine eyes And if he bee not redeemed by these then he shall goe-out in the yeere of Iubile hee and his sonnes with him For unto mee the sons of Israel are servants they are my servants whom I brought-forth out of the land of Egypt I am Iehovah your God Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These letters signifie the beginning of the two and thirtieth section or lecture of the Law see Gen. 6. 9. IN mount Sinai or by the mount that is in the plaine about it where Israel camped still Numb 10. 11. 12. So Manasses is sayd to bee buried in his house 2 Chro. 33. 20. when it was but in the garden of his house 2 King 21. 18. And here God beginneth to teach his people the profession and practise of their obedience unto him in their land and possessions sanctified by the Sabbaths Iubilees Which were a shadow of things to come but the body is of Christ Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai which brought forth children unto bondage but wee are come unto mount Sion where the Lambe Christ standeth with his 144. thousand that have his Fathers name written in their foreheads and by faith doe enter into his rest Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3. Vers. 2. rest or keepe sabbath a Sabbath or a rest the Chaldee calleth it a release or remission which word Moses useth in Deut. 15. 1. This Law tooke place when they had possession of the land which was conquered by Iosua in 7. yeeres so the eight yeere after Moses death was the first to be reckned towards the Sabbath yeere and yeere of Iubile as appeareth by Ios. 14. 1. 2. 7. 10. c. For Caleb was 40. yeeres old when hee was sent to veiw the land in the second yeere after their comming out of Egypt Numb 13. Deut. 1. and they were 38. yeers under Moses in the wildernes Deut. 2. 14. and when Caleb was 85. yeeres old the land was given them for inheritance Ios. 14. 7. 10. that in the 8. yeere of Iosua they beganne the count and the seventh yeere after was the first Sabbath yeere and the fiftieth yeere after the first Iubile V. 3. the revenue or income that is the fruit as the Greeke translateth And under these principalls all other worke belonging to husbandry is implied V. 4. Sabbath of sabbatisme that is of rest which two words signifie an exact rest as is noted on Exodus 16. 23. unto the land which should have rest every seventh yeere from being ploughed digged dounged or manured from being reaped or mo 〈…〉 en or the like As the Sabbath day wherein men rested was to teach Israel that they themselves were the Lords so the Sabbath yeere was to teach that the land was the Lords therefore he addeth a Sabbath unto Iehovah meaning unto his honour and in signe of homage unto him which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours laid upon man for sinne Gen. 3. 19. the Sabbath yeere was a rest for the ground which for mans sin God had cursed Gen. 3. 17. In this yeer at the feast of boothes there was a solemn reading of Gods Law before all Israel Deut 31. 10. 13. and at the end of this yeer a release of debts Deut. 15. 1. 2. c. It was a figure of the Sabbath or rest which Christ was to give unto his Church of the understanding which they should have in his Law and the remission of their sins which were their debts Mat. 6. 12. Luk. 11. 4. when the time of grace the acceptable yeere of the Lord should be proclaimed Esay 61. 1. 2. Luke 4. 18. 19. c. 1 Cor. 6. 2. Thus every seventh yeere was for them to meditate of and in faith to expect Christ who is the true Noe that giveth us comfort and rest from our worke and from the sorrow of our hands because of the ground which the Lord hath cursed Genesis 5. 29. prune or cut thy vineyard meaning the superfluous branches of the vines which the husbandman cutteth off to make the trees more fruitfull Therefore to signifie that God would leave the vine of his Church wast he saith it shal not be pruned Esa. 5. 6. And under these all other worke of husbandry is forbidden The Hebrew canons shew it thus It is commanded to rest from tilling of the land and dressing of trees in the seventh yeere Lev. 25. And who so doth worke of tillage of land or trees in that yeere be frusâ—ateth a commandement and transgresseth against a prohibition Lev. 25. 4. They may not plant in the seventh yeere though they bee trees that beare no fruit nor cut off kâ—â—bs from the trees nor brush off withered lea 〈…〉 boughes nor binde up the branches nor make a sm 〈…〉 under them to kill the wormes nor cover the plaâ—â—â— with any thing whrein dung is that the fowles might not eat them when they are tendor nor cover the 〈◊〉 fruits c and so all other culture or husbanaing oâ— trees For sowing or pruning or reaping or gatharing fruits this yeere a man was to be beaten whether they were the fruits of the vineyard or of other trees for other works not expressed in the Law he was not beaten but chastised or scourged He that pla 〈…〉 in the seventh yeere either of ignorance or presum 〈…〉 ously that which he planted was plucked-up-by the roots He that ploughed or dounged his ground in the seventh yeere that it might be the fitter to sow wheâ— the seventh yeere was out they amearsed him he might not sow it at the going out of the seventh yeere If he removed thorns or gathered out stones to fit it against the seventh yeere went out for asmuch as he 〈◊〉 that which was not lawfull he was amearsed but â—ee might sow it at the going out of the yeere c. Maimony tom 3. in Iobel or treat of the Intermission 〈◊〉 Iubile chap. 1. The outward rest of Israel from these laborious works figured a better rest which all the people of God should have by Christ ceasing from
thus seeing the Law had twise said that the breaker of the Sabbath should die Exod. 31. 4. and 35. 2. Sol. Iarchi saith it was not declared what manner of death he should die but they knew that hee that prophaned the Sabbath was to die And the Chaldee called Ionathans paraphraseth thus This judgement was one of the foure judgements that came before Moses the Prophet which he judged according to the word of the holy God Some of them were judgements of lesser moment and some of them judgements of life and death In the judgements of lesser moment of pecuniarie matters Moses was readie but in judgements of life and death be made delayes And both in the one and in the other Moses said I have not heard viz. what God would have done For to teach the heads or chiefe of the Synedrions or Assises that should rise up after him that they should be ready to dispatch inferiour causes or money matters but not hastie in matters of life and death And that they should not be ashamed to enquire in causes that are too hard for them seing Moses who was the masteâ— of Israel had need to say I have not heard Therefore he imprisoned him because as yet it was not declared what sentence should passe upon him The foure judgements which hee speaketh of were about the uncleane that would keepe the Passeover Num. 9. 7 8. and the daughters of Zelophead that claimed possession in the land Num. 27. 4 5. these were the cases of lesse imporâ—ance about the blasphemer Lev. 24. and the Sabbath breaker here both which hee kept in 〈…〉 ard till he had answer from the Lord. Verse 35. stone him This was esteemed the heaviest of all the foure kinds of death that malesa 〈…〉 s suffered in Israel see the notes on Exod. 21. 12. without the campe Hereupon they used to carrie such out of the cities and execute them farre off from the judgement hall as Sâ—l Iarchi noteth So they dealt with Stephen casting him out of the citie and stoning him Act. 7. 58. likewise with Naboth 1 Kings 21. 13. also with the blasphemer Levit. 24. 14. which was a circumstance that aggravated the punishment being a kind of reproach as the Apostle noteth Heb. 13. 11 12 13. And this severitie sheweth of what weight the commandement touching the Sabbath is the prophanation whereof God would have thus to be avenged And it further signified the eternall death of such as doe not keepe the Sabbath of Christ entring into the rest of God by faith and ceasing from their own works as God did from his Heb. 4. 1 2 3 4 10. 11. Verse 37. And Iehovah said After the violating of the Sabbath and punishment for it God giveth a Law and ordaineth a signe of remembrance to further the sanctification of his people that they might thinke upon his commandements and doe them Vers. 38. sonnes of Israel This Law for Fringes concerned Israel onely not other nations and as the Hebrewes say men onely were bound to weare them not women Women and servants and little children are not bound by the Law to weare the Fringe But by the words of the Scribes every childe that knoweth to clothe himselfe is bound to weare the fringe to the end he may be trayned up in the commandements And women and servants that will weare them may so doe but they blesse not God as men doe when they put them on and so all other commandements which women are not bound unto if they will doe them they doe them without blessing first Maimony tom 1. in Zizith or treat of Fringes ch 3. sect 9. that they make they themselves and not heathens for them a Fringe which is made by an heathen is unlawfull as it is written Speake to the sonnes of Israel that they make unto them Maim in Zizith ch 1. sect 12. a Fringe that is Fringes as in Deut. 22. 12. Moses speaketh of many and so the Greeke and Chaldee translate it here A Fringe is in Hebrew called Tsitsith or Zizith which in Ezek. 8. 3. is used for a locke of haire of the head and is here applied to a Fringe the threds whereof hang downe as locks of haire And the Hebrew Doctors call it also Gnanaph that is a Branch because it hangeth as branches or twigs of a tree The Branch which they make upon the skirt of a garment is called Tsitsith because it is like to Tsitsith a locke of the head Ezek. 8. 3. And this Branch is called White because we are not commanded to die or colour it And for the threds of this Branch there is no set number by the Law And they take a thred of wooll which is died like the color of the Firmament and tye it upon the Branch or Fringe and this thred is called Blew Maim in Zizith ch 1. sect 1. 2. The Fringe is called in Greeke Craspoda and this word is used by the holy Ghost in Matt. 23. 5. and of it the Chaldee also calleth it Cruspedin The word Gedilim used for Pringes in Deut. 22. 12. were the thrums of the cloth which was woven and Tsitsith the Fringe here spoken of were threeds tied unto those thrums with knots on the skirts Hebr. on the wings This is expounded in Deut. 22. 12. on the foure skirts or wings The skirt end or border of a garment is usually called a wing as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth are called the foure wings thereof Esai 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law is a garment which hath foure skirts or more than foure and it is a garment of woollen or of linnen onely But a garment of other stuffe as of silke or cotton or camels haire or the like are not bound to have the Fringe save by the words of our wise men that men may bee admonished to keepe the precept of the Fringe For all clothes spoken of in the Law absolutely are not save of woollen and linnen onely When hee maketh a fringe on a garment that hath five or six skirts he maketh it but on foure of the skirts as it is said UPON THE FOVRE SKIRTS Deu. 22. 12. A garment that is borrowed is not bound to have the Fringe for 30 dayes after and thence forward it is bound A garment of wooll they make the white thereof of threeds of wooll and a garment of flax or linnen they make the white thereof of threeds of flax and so of every garment after the kinde thereof c. Every man that is bound to doe this commandement if hee put upon him a garment which is meet to have the Fringe must put on the Fringe and then put the garment on and if he put it on without the Fringe he breaketh the commandement But
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
the warre and a bow of brasse is broken with mine armes And thou hast given to me the shield of thy salvation and thy right hand hath upheld me and thy meeknesse hath made me to increase Thou hast widened my passage under me and my legs have not staggered I followed mine enemies and over tooke them and turned not till I had consumed them I wounded them and they could not rise up they fell under my feet And thou hast girded me with valour to the warre them that rose against mee thou hast made to stoope downe under me And thou hast given to me the necke of mine enemies and them that hated me I have suppressed They cried out but there was none to save unto Iehovah but hee answered them not And I did beat them small as dust before the wind as the clay of the streets I did powre them out Thou hast delivered me from the contentions of the people thou hast put me for the head of the heathens a people whoÌ„ I have not known doe serve me At the hearing of the eare they obey me the sonnes of the stranger falsly denie unto me The sons of the stranger fade away and shrinke for feare out of their closets Iehovah live blessed be my rocke and exalted be the God of my salvation The God that giveth vengeances to me and subdueth peoples under me My deliverer from mine enemies also from them that rose up against me thou hast exalted me from the man of violent wrong thou hast rid me Therefore I will confesse thee among the heathens Iehovah and to thy name I will sing Psalme Hee maketh great the salvations of his King and doth mercie to his annointed to David and to his seed for ever Annotations THe servant of Iehovah So he intituleth him-selfe here and in Psal. 36. 1. for his service in administring the kingdome This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed hand of Saul which noteth the power of the King above that which is noted by the hand or palme of other enemies yet for this word hand in 2 Sam. 22. 1. is used palme the Chaldee expoundeth it the sword of Saul Vers. 2. I will dearely love or I love heartily with my inmost bowels The originall word is in this place for intire love but otherwhere is often used for tender mercie or bowels of compassion Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here more than in 1 Sam. 22. Vers. 3. fortresse or munition a place or hold to flee unto when one is hunted and chased See Ps. 31. 3. rocke Two names of a Rocke are in this verse the first Selangh a firme stony Rocke or cliffe the latter Tsur a strong or sharpe rocke and is often the title of God himselfe and turned in Greeke Theos that is God as in the 32 and 47 verses of this Psalme Deut. 32. 4. 18. 30 31. Psal. 71. 3. and in many other places horne of my salvation that is the horne that saveth me A horne signifieth power and glory Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore hornes are used to signifie Kings Dan 8. 〈◊〉 Râ—v â—7 12. And Christ is called the horne of salvation Luke 1. 69. high defence or tower 〈…〉 See Psal. 9. 10. In 2. Saâ— 2◠〈◊〉 there is added more and my refâ—ge my Saviour from violent wrong 〈◊〉 savest 〈◊〉 Vers. 4. Pâ—â—ifed that is glorious excellent praise 〈…〉 and accordingly for his 〈◊〉 usually 〈◊〉 of his people So Psal. 48. 〈◊〉 The Chaldee 〈…〉 deth it with a praise oâ— Hyâ—ne I prayed before the Lord. And the Greeke praising I will call upon the Lord. Vers. 5. the pangs paines throwes sorrowes as of a woman in childbirth so the originall word signifieth Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it Anguish compassed mee as of a woman which sitâ—â—th in the birth and hath no strength to bring forth and she is in danger of death Or The â—ands the 〈◊〉 as the word also signifieth Iob 36. 8. Prov. 5. 22. For this in 〈◊〉 Sam. 22. 5. another word is used that signifieth breaches which also is applied to the breaking forth of children at the birth Hâ—s 13. 13. Eâ—â— 37. 3. and to the 〈◊〉 of the sea Psal. 42. 8. streames or brooks bournes The originall word Nachal is used as our English bourne both for a brooke or streame running in a valley and for the valley it selfe 1 Kings 17 3 4. Waters do often figure out afflictions Psal. 69. 2. 3. â—ournes or streâ—â—â—â— of waters meane vehement and violent afflictions Psal. 124. 4. Ier. 47. 2. Belial or 〈◊〉 The Hebrew Bel 〈…〉 which the Apostle in Greek calleth Belial 〈◊〉 Cor. 6. 15. iâ— used 〈◊〉 extreme mischiefe and wickednesse or most impious and mischieâ—â—ous persons called sonnes of Belial Deut. 13. 13 daughters of Bâ—lial 1 Sam. 〈◊〉 〈◊〉 men of Belial 1. Sam. 25. 25. and sometime B 〈…〉 it selfe as in Nah. 1. 15. Belial shall no more passe th 〈…〉 thee and 2 Sam. 23. 6. Belial shall be every one as thornes thrust away and Iob 34. 18. Wilt 〈◊〉 say to a King Belial It is also applied to speciall sinnes and sinners as a witnesse of Belial Prov. 19. 28. a counseller of Beliâ—l Nah. 1. 15. Also to mischievous thoughts words or things Deâ—t 15. 9. Psal. 41. 9. and 101. 3. The Apostle opposeth Belial to Christ 2 Câ—â— 6. 15. and it seemeth to be put for the Devill or Satan as the Syâ—â—â—â— and Arabik translations there explaine Pauls 〈◊〉 〈◊〉 for Antichrist for so Belial is opposed to Christ and his kingdome 2 Sam. 23. 6. By interpretation Belial signifieth an Vnthrift or Without 〈◊〉 lawlesse 〈◊〉 Antichrist is named the lawlesse man 〈◊〉 Thess. 2. 8. and in this Psalme the Greeke 〈◊〉 streames of lawlesnesse or iniquitie which the Chaldee Paraphrast calleth the company of the unrighteous frighted me skarâ—d or vexed 〈◊〉 〈◊〉 This word is used of Sauls vexation by a◠〈◊〉 spirit 〈◊〉 〈◊〉 16. 14 15. Vers. 6. of hell which the Chaldee expoundeth a company of â—â—â—ked persons snares of death deadly shaâ—â—◠〈◊〉 〈◊〉 for my death a similitude 〈◊〉 from 〈◊〉 〈◊〉 Eccles. 9. 12. So 〈◊〉 13. 14. and 14. â—7 The Chaldee explaineth 〈◊〉 〈◊〉 â—rmed with weapons of sâ—aughter Pre 〈…〉 me that is were ready to take hold on mee 〈…〉 denly and unawares Vers. 7. distresse upon me or to me that is in that my distresse or while it was upon me So Psal. â—6 1â— be heard The Hebrew properly is will heare but the time to come is often put for the time past therefore in 2 Sam. 22. 7. it is plainly written and â—e heard so after in the 12. verse â—ee will set which in Samuel is written and â—ee set againe in the 14 verse thundred for which in Samuel is written will thunder the like may be observed of the
shalt lye unto mee that is that thou wilt not lye and in Marke 8. 12. if a signe be given which is explained in Matt. 16. 4. a signe shall not be given Stirring is opposed unto quietnesse or sitting still and unto sleepe and rest Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. 4. 1. and the Lord is said then to stir up or awake when he delivereth his Church out of troubles Psalme 78. 65. 66. and the Church then stirreth up the Lord when it earnestly prayeth for such deliverance Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here but apply it to the deliverance of Israel out of Aegypt which might not bee untill the time appointed of God and if we take it in this sense the daughters of Ierusalem are charged to suffer affliction for and with Christ in faith and patience unto the comming of the Lord Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring or otherwise through feare and unbeleefe a figure wherof may be seene in Christs sleeping in the storme and the disciples waking him Marke 4. 37. 40. But it may be applyed unto the stirring and provoking of Christ by sinne for which he often departeth from his people and chasteneth their transgressions Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God Ephes. 4. 30. the Love understand my Love meaning Christ her beloved who is called Love for excellency sake as in Song 1. 4. righteousnesses were righteous persons because God is Love 1 Iohn 4. 8. most worthy to be loved and loving his most dearly So loves for lovers in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love in Song 7. 6. untill it please or untill he please speaking of Christ and being understood of stirring or provoking him by sinne it meaneth never for so the word untill often signifieth as Michal had no child untill the day of her death 2 Sam. 6. 23. that is she never had any and this iniquity shall not be purged from you till yee dye Esay 22. 14. and I will not leave thee untill I have done that which I have spoken unto thee Gen. 28. 15. and sundry the like Vers. 8. The voice Here the Spouse breaketh out and rejoyceth to heare the Bridegroomes voice and signifieth to her friends the comforts that she had thereby as it was her soules sicknesse and griefe when he withdrew himselfe and kept silence By the voice is meant the word of his grace the preaching of the Gospell which she knoweth to be his and receiveth with joy as Christs sheep are said to heare and to know the voice of the shepheard and not a strangers Iohn 10. 3. 4. c. In this sense he said before Pilate Every one that is of the truth heareth my voice Ioh. 18. 37. and they knew not the voices of the Prophets Acts 13. 27. that is their doctrines and to day if yee shall heare his voice harden not your hearts c. Heb. 3. 7. This voice is heard before his comming to prepare the hearers to receive him as Iohn the Baptist who prepared the way before Christ is called the Voice of a cryer c. Marke 1. 2. 3. behold he commeth A further degree of grace from him and comfort in her that she not onely heareth his voice but seeth him comming to save her as is promised in Esay 35. 4. By the preaching of the Gospell received with faith Christ himselfe commeth and is present with his people Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love vers 5. so Christ here answereth to her desire fulfilling that which he promised If a man love me hee will keepe my words and my Father will love him and we will come unto him and make our abode with him Iohn 14. 23. leaping a similitude taken from the Roes and Harts whereunto Christ is likened in vers 9. which are swift in running and skip upon mounts hills and rockes as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified upon the mountaines that is openly and apparently to the eye of faith as in Nahum 1. 15. Behold upon the mountaines the feet of him that bringeth good tidings c. Spiritually by the mountaines and hils may be meant the Kingdomes and Nations of the world subdued unto Christ by the preaching of the Gospell Rev. 11. 15. Or it may be translated over the mountaines and over the hills passing over all impediments which might seeme to hinder him as the sinnes of his people the opposition of the world and the like So the adversaries of the Church are likened to a mountaine in Zach. 4. 7. Who art thou ô great mountaine before Zerubbabel thou shalt become a plaine And by the preaching of the Gospell every mountaine and hill shall be made low Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak 3. 6. Vers. 9. Like a Roe for swiftnesse 2 Sam. 2. 18. and for pleasantnesse Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes or of the Harts for the originall word implyeth both males and females and shee speaketh in the plurall number either because the Fawne is ingendred of both male and female which delight each in other or for excellency as Sol. Iarchi expoundeth it the Fawne of a choice Hinde or Hart. Here the Church sheweth the readinesse of Christ to helpe her as in verse 8. she saw him come leaping and skipping so by these two creatures most swift of â—cot she signifieth the speed hee maketh as in Chap. 8. 14. and the mutuall love and delight betweene them according to Prov. 5. 19. behind our wall This signifieth a more neere communion with Christ then when he was farther off leaping on the mountaines and yet not so neere but there was still a wall betweene her and him which parted them so the degrees of graces are here meant whereby Christ manifesteth his love to his Church not wholly at once but as he seeth good for us that by beholding and delighting in his goodnesse we may bee drawne to follow him calling us after him vers 10. His standing behind our wall if it bee referred to Christ himselfe may be understood of his incarnation when he dwelt in our house of clay as it is called in Iob 4. 19. and in our flesh appeared preached suffered c. to draw us after him into the kingdome of his Father as Iohn 1. â—4 the word was made flesh and dwelt amongst us and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth If it be referred to the wall which God hath made for his Church it may meane his holy ordinances which in the time
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
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 in Isaak shall seed be called to thee Heb. 11. 17. 18. Abraham our father was hee not justified by works having offred Isaak his sonne upon thee altar Seest thou how faith wrought with his workes and by workes was faith perfected And the scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for justice and hee was called the friend of God Iam. 2. 21. 22. 33. Vers. 11. the Angell who speaketh as God ver 12. sweareth by himselfe and is called Iehovah verse 16. wherefore this was Christ himselfe see before on Gen. 16. 7. and 18. 2. V. 12. put not forth or send not forth that is lay no violent hands upon him Thus God spared Isaak from death and Abraham who beleeved that God was able to raise him up even from the dead did from thence also receive him in a parable Heb. 11. 19. I know that is I have experience God speaketh after the manner of men as in Gen. 18. 21. and often and thou hast or for that thou hast see Gen. 12. 19. Vers. 13. the ram Thus Abrahams word 〈…〉 s fulfilled that God would provide himselfe a lambe verse 8. and hereby the redemption of the Church by Christ the lambe without blemish 1 Pet. 1. 19. was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit I have found a ransome Vers. 14. Iehovah Iireth that is Iehovah will see or provide as verse 8. the Greeke interpreteth it The Lord hath seene for hee answering to Abrahams prophesie verse 8. the perpetuall memory of his mercy was kept in the name of the place Mori-Iah the usuall name of the mountaine is of like interpretation Iehovah being shortned into Iah whereof see Exod. 15. 2. The Chaldee paraphraseth thus And Abraham prayed and served God there in that place and said before the Lord here shall the generations to come serve God Therefore was it sayd in this day In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount wherein God was served 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh speaketh figuratively as the Scripture useth in all Sacramentall things because it was a signe of Gods providence So Moses called his altar Iehovah Nish Exod. 17. 15. Ierusalem is called Iehovah Shammah Ezek. 48. 35. it shall be seene or it shall be provided of God So this speciall providence of God towards Abraham is become a generall proverbe for the comfort of his children in all their distresses The Greeke translateth it In the mountaine the Lord was seene Vers. 16. By my selfe the Chaldee turneth it By my word Elsewhere the scripture saith God sweareth by his soule Ier. 51. 14. by his holinesse Amos 4. 2. by his name Ier. 44. 26. Of this the Apostle saith when God made promise to Abraham because he could sweare by no greater he sware by himselfe saying surely c. And God willing more-abundantly to shew unto the heyres of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it is impossible for God to lye wee might have a strong consolation Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort as al other scriptures Rom. 15. 4. And by this it is plaine that the Angell who spake to Abraham was God himselfe and this oath had the accomplishment in Christ Luk. 1. 73. c. assuredly-saith or the faithfull-saying The originall word Neum is peculiar to Gods oracles which all are faithfull sayings as Paul speaketh 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen Vers. 17. Surely so the Apostle following the common Greeke version translateth the Hebrew Ki which also signifieth Because or That Heb. 6. 14. And here under the name blessing is meant the promise of eternall salvation as the Apostle there sheweth thy seed for which the Apostle saith thee Heb. 6. 14. Againe where Moses saith thee in Gen. 12. 3. the Apostle saith thy seed Act. 3. 25. By such interpretations the holy Ghost teacheth us how to understand the Scriptures and by Abrahams seed Christ the principall and author of salvation is implyed and all the faithfull by him saved Gal. 3. 16. 29. shore Hebrew lip Here they are compared to the sand of the sea which before in Gen. 13. 16. were to be like the dust of the earth see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it was fulfilled as the Apostle observeth Heb. 11. 11. 12. thy seed Isaaks posterity Gen. 21. 12. the gate for gates as tree for trees see Gen. 3. 2. and by gates he meaneth cities and all strong defensed places as the doore or entring of the gate 2 Sam. 10. 8. is explained to be the doore of the citie 1 Chron. 19. 9. And at the gates of cities were publike places of judgement Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here by the gate dominion over them by inheritance Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities and so in Gen. 24. 60. his or their enemies meaning enemies of the seed which word being put for children at the Chaldee translateth it may have with it a word singular or plurall and so the Scripture speaketh indifferently as saying of the people it went 2 Chr. 10. 5. or they went 1 King 12. 5. it rejoyced 2 King 11. 20. which another Prophet writing saith they rejoyced 2 Chron. 23. 21. So 2 King 21. 24. with 2 Chron. 33. 25. and 2 King 23. 30. with 2 Chr. 36. 1. The reason hereof is because a multitude is many and yet as one therefore that which in Mat. 20. 31. is ochlos a multitude in Mar. 10. 48. is polloi many Vers. 18. in thy seed here the word seed is in speciall meant of one that is Christ Gal. 3. 16. 18. who was both of the seed of David and sonne of Abraham according to the flesh Rom. 1. 3. and also God over all blessed for ever Rom. 9. 5. in whom the nations doe blesse themselves and glory Ier. 4. 2. Ps. 72. 17. blesse themselves that is apply thy faith the blessing of Christ to themselves and so profess it or shall be blessed as the Greeke translateth it and as the promise was before made in that forme in the Hebrew Gen. 12. 3. and after in Genesis 28. 14. Vers. 19. Beersheba which the Greeke interpreteth the well of the oath See before in Gen. 21. 31. Vers. 20. Milcah called in Greeke Melcha shee was Abrahams brothers wife Gen. 11. 29. Of whose off-spring Abraham now heareth glad tidings unto whom he after sendeth for a wife for his sonne Isaak Gen. 24. Vers. 21. Uz or Urs in Greeke Oox. In this land Iob the patient dwelled Iob. 1. 1. There was also another Vz of Aram
2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
anguish of his soule besought his brethren for favour but they would not heare him Genes 42. 21. Vers. 24. no water into such a dungeon was Ieremie put Ier. 38. 6. and out of such a pit in figure God delivereth his people as Zacharie 9. 11. I have sent forth thy prisoners out of the pit wherein is no water Vers. 25. eate bread so doe the wicked eating Gods people Psal. 14. 4. This sheweth they wanted remorse or sought at least to put it away with banqueting as eating of bread sometime signifieth Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism. the Greeke translateth wayfaring Ismaelites and the Chaldee calleth them a troupe of Arabians After in verse 28. they are called Madianites and in verse 36. Medanites so they were a mixt people dwelling in that country called therefore by the Chaldee Arabians which signifieth Mixed people see Gen. 10. 7. Gilead which was a place of merchandise as appeareth also in Ier. 8. 22. and 22. 6. and 46. 11. spicerie in Hebrew Necoth which is thought to be a certaine fruit of some waxe baum or rosin as the Greeke translateth it a thing good to heale wounds Ier. 8. 22. and 46. 11. and 51. 8. myrrh or Ladanum which is a sat moisture on the herb Ladum or the fruit of the Lot tree according to the Hebrew name Lot So Gen. 43. 11. Or according to the Greeke Stacte commonly called Storax liquida which is made of the fatte of new myrrh as Dioscorides saith in b. 1. c. 62. V. 26. conceale or cover hide his blood Iob 16. 18. Vers. 27. hearkened or heard and so consented and obeyed Vers. 28. Midianites children of Midian Abrahams sonne by Keturah Genes 25. 2. who dwelt in the Ismaelites country which also were Abrahams children by Hagar Gen. 16. 15. therefore they are here called by both names So in Iudg. 8. 22. 24. 26. It may also bee translated thus And the men the Midianite merchants passed by shekels or shillings this word the Chaldee expresseth which wanteth in the Hebrew What a shekel was see noted on Genes 20. 16. Christs price was a little more whom Iudas Iscariot sold for 30. shekels Mat. 27. 3. yet that was but the price of a slaves life Exod. 21. 32. here Ioseph is by the counsell of his brother Iudas the Patriarch sold for a slave Psal. 105. 17. for twenty shekels After by the law mens persons of Iosephs age were in case of vowes valued at twenty shekels Levit 27 5. but those were shekels of the sanctuary double the value of common shekels The Hebrew Doctors referre unto this that threatning against Israel because they sold the just one for silver and the poore for a paire of shooes Amos 2. 6. and they feigne that of the 20. shekels every of the tenne Patriarchs had two shekels to buy shooes for their feet Pirkei R. Eliez ch 38. Vers. 29. rent his clothes a signe of sorrow and renting of the hart with griefe Ioel 2. 13. So Iakob did v. 34 others Iob 2. 12. Gen. 44. 13. Num. 14. 6 Vers. 30. is not to weet alive so hee thought and so the phrase signifieth Ier. 31. 15. for he supposed his brethren had killed him as verse 20. Vers. 31. a kid or goat-bucke By this pollicie Iakob should suppose his sonne was dead and and make no further inquirie after him Vers. 33. is torne is torne or tearing is torne that is surely torne the Chaldee saith killed This is added to all Iakobs former sorrowes and one of the most grievous for which he admitted no comfort verse 35. Isaak also was yet alive and a partaker of his son Iakobs griefe See the notes on Gen. 35. 29. Vers. 34. sackcloth another signe of sorrow with which they sometime added earth or ashes upon their heads 2. Sam. 3. 31. 1 King 21. 27. Nehem. 9. 1. Est. 4. 1. Vers. 35. all his sonnes the evill doers counterfeit sorrow and conceale their cruell fact Reuben himselfe also keepeth counsell The Rabbines say they had bound themselves by a curse not to bewray it R. Eiezer per. 38. to hell or to the grave the word meaneth not the grave digged or made with hands named in Hebrew Keber but the common place or state of death here called in Hebrew Sheol which hath the signification of craving or requiring because it is one of the foure things that are never satisfied Prov. 30. 15. 16. The Greeke and new Testament usually translate it Hades or Haides which word is by change of letters formed of the Hebrew Adam and Adamah the earth unto which for sinne God hath condemned Adam and all his race to returne Gen. 3. 19. For so in the first booke of the ancient Greeke oracles of Sibylla it is said they call it Haden for that Adam first went thither when he tasted death As Abram is in Greek Habram Gen. 12. 1. and Habraam Luk. 3. 34. and Mizraim in Greeke is Misrain Gen. 10. 6. Hemam is Haiman Gen. 36. 22. so of Adam they formed Haiden and after the Greeke termination Haides or Hades such changes of letters are usuall The Chaldee paraphrase when it keepeth not the Hebrew word most commonly translateth it the house of the grave or place of buriall Our English commeth from the old Saxon or German word Helle in which tongues originally Hel signifieth High and Deepe Leh is low and so it meaneth a low or deepe place and agreeth with the Hebrew Sheol which is said to be Low and Deepe Deut. 32. 22. Iob 11. 8. And as death is appointed for all men so is this Sheol Psal 89. 49. Eccles. 9. 10. as death is sometime desired of the godly so Iob desired to be hid in Sheol Iob 14. 13. By this Hell therefore in Scripture is not meant the place of the damned onely but of all that goe out of this world as Sibylla in the fore-named place saith all earthly men are said to goe into the houses of Haides And as for the wicked they have a prison 1 Pet. 3. 19. and place of torments in hell Luk. 16. 23. which the Scripture calleth everlasting fire Mat. 25. 41. and by another Hebrew name Gehenna whereof see Mat. 5. 22. the Greekes called that place Tartaros Homer Iliad 8. unto which word the Apostle hath reference in 2 Pet. 2. 4. Tartarosas He cast them downe to Hell or into Tartarus So on the contrary Heaven is not onely the place of the Angels and holy men but generally all above us as the aire sphears c. where the fowles flye and the sunne and stars runne their courses as is shewed on Gen 1. 7. And the place of joyes in heaven is called the garden of Eden or Paradise Luk. 23. 43. to which the heathens alluded by the garden of Alcinous Homer Odyss 7. Iakob therefore by going downe to hell meaneth a departing out of this life into the common place and state of death whither all must goe So after in
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
was waterlesse Deut. 8. 15. it was called also mount Sinai Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing or of this vision there appearing Vers. 2. Angell This was Christ who in vers 6. calleth himselfe the God of Abraham named an Angell as before in Gen. 48. 16. therefore Moses blessing Israel mentioneth the good will of this dweller in the bush Deut. 33. 16. where the Chaldee paraphrast addeth him whose habitation is in heaven meaning God And other Rabbines acknowledged as much R. Menachem upon Exod. 3. saith his Angell in the opinion of some of our Rabbines was Michael and therefore hee saith the Angell of the Lord and saith not the Angell of God signifying the condition of mercies See also the notes on Gen. 32. 24. where Michael is shewed to bee Christ. Againe R. Menachem there alledgeth this Angell is that Angell the Redeemer which said to Iakob I am the God of Bethel this is he of whom it is said and the Angell of his presence saved them Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush In Hebrew Seneh whereupon the mount and wildernesse is called Sinai of the store of brambles that grew there or of this bush and vision So in Pirkei R. Eliezer c. 41. it is said from the beginning of the world this mount was called Horeb and when God appeared unto Moses out of the midst of the bramble-bush of the name of the bramble Seneh it was called Sinai consumed Hebr. eaten up in Greeke burnt up fire is usually said to eat that is to consume Lev. 6. 10. The flame is said to burne up the mountaines trees c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God Esa. 30. 30. Lam. 2. 3. But here God who is called a consuming fire Deut. 4. 24. consumeth not the bush a figure of the Church of Israel afflicted in Egypt but dwelleth with good will therein as Moses mentioneth the good will of him that dwelt in the bush Deut 33. 16. And so hath promised to Israel when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esa. 43. 2. This God himself openeth to Moses in vers 7. 8. and it agreeth with that vision shewed to Abraham in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision saying God dwelt in the bramble-bush and the bramble-bush was affliction anguish al thorns and briars And why dwelt hee in the midst of affliction and anguish but because he saw Israel in great affliction he also dwelt with them in the midst of affliction to confirme that which is said in Esa. 63. 9. In all their affliction it was afflicted Pirkei R. Eliezer c. 40. Verse 3. great sight or vision whereat Moses wondred and drew neere to consider it Act. 7. 34. not burnt the Ierusalemy Thargum addeth is greene and not burnt Vers. 4. unto him and what God said unto him the same he hath spoken to us as our Lord himselfe explaineth it Have ye not read that which was spoken unto you by God Mat. 22. 31. 32. And although God spake thus to Moses yet hee writing these things for the Church it is said that Moses shewed them and he called the Lord the God of Abraham Luke 20. 37. Vers. 5. thy shooes the putting off of shooes was used for a signe of giving up ones right unto another Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2â—4 and consequently of sanctification before God putting off uncleannesse as the change and washing of other garments also signified Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept that Moses in all humility and holinesse should now resigne up him-selfe unto God and service of him The like was commanded Iosua Ios. 5. 15. By Stephens relation GOD had manifested himselfe by the words following in the next verse before he commanded this thing see Act. 7. 32. 33. From this precept unto Moses the Iewes gathered a generall rule that whosoever standeth in the holy place must put off his shooes Pirkei R. Eliezer c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctuary they conclude that this belongeth to the reverence of it that no man come in there with his shooes on his feet Maimony in Beith habchirah or Temple c. 7. S. 1. 2 is holy ground Hebr. it is ground of holinesse sanctified by the presence and apparition of God who maketh the heavens earth and places where his glory is revealed to be holy and reverently to respected of his people Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured is called the holy mount 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle where God appeared except such and so sanctified as the law did appoint Lev. 16. 2. 3. c. Vers. 6. I am The word am is added by the Holy Ghost in Matth. 22. 32. though for brevity sake it is omitted here in the Hebrew and also in the Greeke Mark 11. 26. and often thorowout the Scriptures thy father the Holy Ghost expoundeth this thy fathers Act. 7. 32. and the words following confirme it See Gen. 3. 2. God of Abraham to whom the land of Canaan was first promised Gen. 12. 1. 7. the affliction of his seed in Egypt prophesied and the deliverance from the same now to be performed Gen. 15. 13. 16. Exod 3. 8. And because God is not the God of the dead but of the living our Saviour from this speech proveth that Abraham and others dead to the world yet lived unto God and their bodies should bee raised againe from the dead Matth. 22. 31. 32. Luk. 20. 37. 38. hid in Greeke turned away this hiding was in conscience of his owne infirmity and of Gods majestie so that Moses trembled and durst not behold Act. 7. 32. Elias covered his face with his mantle 1 King 19. 13. and the Seraphims covered theirs with their wings Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke so the Greeke also translateth it referring it to the last word feared It may also be Englished from looking or that he might not looke referring it to the former he hid his face For God the Chaldee translateth the glory of the Lord. Vers. 7. seeing I have seene that is I have surely seene the like phrase is in Gen. 2. 17. Gods seeing and hearing implied a mercifull regard and pittying of their miserie Psal. 106. 44. 45. Gen. 29. 32. therefore the people when they understood this gave thanks to God Exod. 4. 31. Some of the Hebrewes as the Zohar upon this place expounded it thus Seeing for
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
of which they might not goe that night when great cries were in Egypt verse 30. signified the safety of Gods people by faith keeping themselves in the holy assemblies where Christ and his blood preserveth them from death Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us to enter into our chambers and shut our doores about us hiding our selves for a little moment till the indignation be overpast Esa. 26. 20. 21. So Noe was saved being shut up in his Arke Gen. 7. Rahab in her house Ios. 2. 18. 19. Vers. 23. smite or plague as Exod. 8. 2. so after and in verse 27. not give the destroyer that is not suffer him as the Greeke translateth it But the Hebrew speech is more forcible to expresse Gods providence and hand in all things As God by an Angell delivered his people Num. 20. 16. so by an Angell he destroyed their enemies as in the pestilence that was in Israel he is called the Angell that destroyed the people 〈◊〉 Sam. 24. 16. And Paul faith speaking of this Passeover lest hee that destroyed the first borne should touch them Heb. 11. 28. Compare also Psal. 78. 49. Vers. 24. this thing Hebr. this word the commandement of the Passeover every yeere excepting the speciall rites forespoken of that were onely observed in Egypt vers 7. 11. 12. Vers. 25. the land of Canaan Ios. 5. 10. 11. howbeit they kept it once in the wildernesse before they came into the land Num. 9. Vers. 26. what is that is what signifieth So both the outward â—â—te and the meaning of it was to be taught to their children Touching whom the Iewes hold from the Law in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand and goe up from Ierusalem gates to the mountaine of the Temple his father was bound to cause him to goe up and to appeare before God with him to the end he might catechize him in the commandements And who so was bound to appeare was bound to keepe the feast Maimony in Hagigah ch 2. S. 3. 4. Also they say A childe that is able to eate a morsell of bread they catechize him in the commandements and give him to eate so much as an olive of the vnlevened bread Maimony treat of Leven and vnlevened bread c. 6. S. 10. Ver. 27. bended and so humbly thanked God for this mercie see Exod. 4. 31. in the annotations Vers. 28. and did in faith Moses and they obeyed Gods word for which it is witnessed of them by faith he did keepe the Passeover and the sprinkling of blood that hee who destroyed the first-borne might not touch them Hebr. 11. 28. Vnto the keeping of this Passeover the Hebrew Doctors do apply that speech in Song 2. 9. My beloved is like a Roe or a yong Hart behold hee standeth behinde our wast c. thus The congregation of Israel said At what time the glory of the Lord was revealed in Egypt in the might of the Passeover and killed all the first-borne he ascended upon swistlightning and ran us a Roe or as a yong Hart and protected the houses wherin we were and stood behinde our walls and looked through the windowes and shewed himselfe through the lattesses and he saw the blood of the sacrifice of the Passover and the blood of Circumcision which was sprinked on our gates and from the high heavens he did behold and saw his people which did eate the sacrifice of the solemne feast roasted with fire with the purtenance and with wild lettice and unlevened cukes and he spared us and gave not the destroying Angell power for to destroy us Thargum on Song 2. 9. Vers. 29. at midnight at the time of mens most secure rest when they say peace and safety then commeth sudden destruction 1 Thes. 5. 2. 3. 10 at midnight was acrymade when all slumbred and slept Matth. 25. 5. 6. and In a moment shall they dye and at mid-night Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here The night signifieth also the time of judgement smote that is as the Chaldee expounded it killed And the Thargum called Ionathans addeth The world of the Lord killed every first-borne or all the first-borne to avenge the wrong they had done to Gods first-borne Israel Exod. 4. 22. 23. These first-borne were the beginning or chiefest of all their strength Psal. 105. 36. the dignitie of such is noted on Gen. 25. 31. And as the first-borne of Israel whom God saved alive figured his elect called the Church of the first-borne which are written in heaven Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate on which Satan and the second death 〈◊〉 have power This tenth plagueâ—â— after celebrated in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that saâ—e the Chaldee faith that should sit â—â—e Exo. 11. 〈…〉 prison house or 〈◊〉 Hebrew the house of the pit which the Chaldee translateth house of prisoners where they ground at the mill c. Exod. 11. 5. Vers. 31. goe out to wit hastily for an extraordinary pricke in the Hebrew word implyeth so much see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made Behold the bridegroome commeth goe ye out to meet him Vers. 32. blesse me that is as the Chaldee translateth pray for me In that Pharaoh desired the prayers and blessing of Gods people both before Exod. 8. 8. 28. and 9. 28. and 10. 16. 17. and now at their departing it sheweth that in his heart he was convicted of sin in oppressing Gods servants and that with reluctation of conscience he had refused to let Israel goe Vers. 33. were urgent or were strong and as the Greeke translateth forcibly urged This was with humble intreatie Exod. 1â— 8. and they rejoyced when they went out for the dread of them was fallen upon the Psal. 105. 38. they said the Ierusalemy Thargum expounds it the Egyptians said if Israel tarie one houre toe all the Egyptians are dead men Vers. 34 lumps of dough â—o the Greeke here translateth it The word may also bee interpâ—eted kneading troughes see Exod. 3. Vers. 35. jewels or vessells instruments see Exod. 3. 22. and 11. 2 Psal. 10. 37. Vers. 36. grace Hebrew the grace of the people see Exod. 3. 21. gave them their asking the Greeke translateth lent unto them Thus the promise to Abraham was fulfilled They shall come out with great substance Gen. 15. 14. Vers. 37. Rameses a citie in Egypt Gen. 47. 11. This journey began the 15 day the day after the Passeover was killed and they went out with an high hand in the sight of all the Egyptians Num. 33. 3. Succoth by interpretation Boothes or Tabernacles so called of the Israelites making them boothes of the boughes of treee in this place for perpetuall memorie whereof God appointed a feast of boothes to be kept in
when he hath begun the act with his body they are both of them guiltie of death by the Magistrate or of cutting off or of beating or of chastisement Maimony in Issureibiah ch 1. sect 10. Vers. 21. of thy seed that is of any of thy children thy son or thy daughter as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire this word fire is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Prophet expoundeth burne in the fire 2 Chron. 28. 3. which was the abominable custome of the heathens so dedicating their children unto idols and Devils and the like abomination the Israelites committed in a valley neer to Ierusalem 2 Chron. 33. 6. Ierm 32. 35. which King Iosias abolished when he defiled Topheth which was in the valley of the sons of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech 2 King 23. 10. This sin is here forbidden amongst whordomes and incests because even it is spiritual whoredome as in Lev. 20. 5. it is called a going a whâ—ring after Molech The manner of doing this wickednesse it not now certainly knowne but is thought to be done two waies some being burned to death othersome made to passe onely betweene two fires for a signe of consecration So of Achaz King of Iudah it is said he burnt his sons in the fire 2 Chron. 28. 3. and of the Iewes that they burnt their sons and their daughters in the fire Ierm 7. 31. and that they burnt their sonnes with fire for burnt offrings unto Bâ—â—l Ierm 19. 5. yea they sacrificed their sons and their daughters unto Devills and shed innocent blood the blood of their sonns and of their daughters whom they sacrificed unto the idols of Canaan Psal. 106. 37. 38. R. Bechai on Lev. 18 saith that the parents were perswaded that by this sacrifice the rest of their children should be delivered from death and that they themselves should prosper for it all daies of their life Of the manner of consecrating and not killing their children the Hebrewes write thus There was a great fire kindled and the father tooke some of his seed to deliver the same unto the Priests that served the fire and the same Priests gave the son unto his father after that hee was delivered into their hand to cause him to passe through the fire by his leave and the father of the son was he that made his sonne passe through the fire by the leave of the priests and hee led him through on his feet from one side to another in the midst of the flame but burned him not to Molech after the manner that they burned their sonnes and their daughters to other Idols but this service named Molech was by passing through onely Maimony treat of Idolatrie ch 6. sect 3. And for the manner of killing their children in the honor of Molech it is thus recorded in an Hebrew commentary called Ialkut upon â—erm 7. sol 61. col 4. Though all other houses of Idolatry were in Ierusalem yet Molechs house was without the city in a place apart How was Molech made It was an Image having the face of a Bullocke and hands spred abroad like a man that openeth his hands to receive somewhat Within it was hollow and for it there were seven chappels builded before which this image was set Who so offâ—â—d a foule or dove went into the first chappell if he broght a Lambe he went into the second if a Ramme into the third if a calfe into the fourth if a bullock into the fiâ—t if an Oxe into the sixt and if he offred his son hee went into the seventh He kissea Molech as in Hos. 13. 2. Let the sacrificers of men kiss the calves The son was set before Molech and Molech having fire put under it was made burning hot Then the Priests taking the child put him into Molechs burning bands and to the end that the father might no heare the cry of the childe they did beat upon Tabers thereupon was the place called Tophet of Toph which is a Taber But of these things wee have no certainty save that the scriptures witnesse such impiety to have beene in Israel Molech the name of an Idol or Star which the Ammonites and other heathens worshipped called also Moloch Amos 5. 26. and Milcom 1 King 11. 5. 7. and was so named as being Melech King wherefore the Greeke translateth it Archon a Prince and is thought of some to be the star Saturne the highest of all the Planets unto which the Carthaginians are said to have sacrificed the best of their sonnes Diodor. Sicul. l. 20. and likewise the Phoenicians Euseb. praep Evang. lib. 4. Others thinke it was the Sunne which is as King and chiefe of all the Planets and whom the Phoenicians worshipped by the name of Beâ—l samen that is Lord of heaven as Sanchonjatho testifieth in Euseb. Evang. praep lib. 1. called in the holy Scriptures Baal And this seemeth probable for whereas in Tophet in the valley of the sons of Hinnom they used to make their children passe through the fire to Molech 2 King 23. 10. Ieremy saith they offred them unto Baal â—eâ—m 19. 5. compared with Ierm 7. 31. and Ier. 32. 35. So either it was a starre as the Prophet saith the starre of your God Amos 5. 26. or the multitude of stars as Stephen saith God gave them up to worship the host of heaven Act. 7. 42. which another Prophet confirmeth saying They shall spread them before the Sun and the Moone and all the host of heaven whom they have loved and whom they have served Ier. 8. 2. Of like sort were Adram melech and Anam-melech the Gods of Sepharvaim unto whom that people burnt their children in fire 2 King 17. 31. Of this Idoll Molech R. Solomon on Ierem. 7. 31. saith there was an Image of brasse set up in the valley of Hinnom neere Ierusalem after the forme before noted out of Ialkut not profane or not pollute not prostitute it is contrary to hallowing or sanctifying Lev. 22. 32. And as Gods name is profaned funday wayes Lev. 21. 6. and 19. 12. so in speciall by idolatry as when they applyed Gods name or word to the service of Molech forementioned or the like The Hebrew doctors among other things doe apply this unto the giving of ones life for the truth and religion of God saying Who so ever ought rather to be killed then to transgresse Gods law if he be killed for that he will not transgresse loe he sanctifieth the name of God and if it be before ten men of Israel loe he sanctifieth the Name publikely as did Daniel Ananias Misael Azarias c. Dan. 3. 6. And of such it is said in Ps. 44. for thy sake we are killed all the day c. But who soever ought to be killed rather then to transgresse and hee transgresseth rathen he will bee killed toe be
profaneth the Name of God and if it be before ten of Israel hee profaneth it publikely and he disanulleth the affirmative precept for sanctifiyng Gods name and transgresseth against the prohibition of profaning his name Maimony tom 1. in Iesudei hatorah ch 5. sect 4. Vers. 22. with a male or with man-kinde this was the sin of Sodom Gen. 19. 5. and of other heathens Rom. 1. 27. called the going after other flesh Iuce vers 7. They that thus sinned were by Moses Law to be stoned to death Lev. 20. 13. by the law of Christ they shall bee shut out of the kingdome of God 1 Cor. 6. 9. 10. like copulation with a woman Hebrew with the lyings or copulations of a woman Vers. 23. to lye downe thereto or that it may lye with her which sense the Greeke version also affordeth So in Lev. 20. 16. where such beastlinesse is punished with death And whether it be tame-beast or wild-beast or fowle all are to be stoned to death Maimony in Issureibiah ch 1. sect 16. confusion in Greeke a detestable thing Vers. 24. in any of these or in all these which Targum Ionathan expoundeth in any-one of all these every of which the Hebrewes call Nakednes after the scripture phrase and they say There are also other women which are forbidden by tradition and the doctrine of the Scribes these they call Secondaries as being second or next to the foresaid nakednesses and of them there be 20. women and they are these 1 The mothers mother and this is infinite as the mothers mothers mothers mother and so all upward are unlawfull 2 The mother of his mothers father onely and no further are forbidden 3 His fathers mother infinite as the fathers mothers mothers mother and all upward are unlawfull 4 The mother of his fathers father and no further 5 The wife of his fathers father infinite Though she were the wife of our father Iakob or Noe shee is unlawfull for every of us 6 The wife of his mothers father and no further 7 The wife of his fathers brother by the mother 8 The wife of his mothers brother whether by the mother or by the father 9 His sons daughter in law that is his sons sons wife infinite though it should be his sons sons sons sons wife even to the worlds end So that Noe if he were now living might never marry with any widow that had been wife to any of his sons 10 His daughters daughter in law or sonnes wife and no further 11 The daughter of his sons daughter no further 12 The daughter of his son son and no further 13 The daughter of his daughters daughter onely 14 The daughter of his daughters son onely 15 The daughter of his wives sons son onely 16 The daughter of his wives daughters daughter onely 17 The mother of his wives fathers mother onely 18 The mother of his wives mothers father only 19 The mother of his wives mothers mother onely 20 The mother of his wives fathers father onely So there are found of these which are secondarily unlawfull foure which are infinite The mothers mother and all upward The fathers mother and all upward The grandfathers wife and all upward The sons son wife and all downward Maimony in Ishoth or 〈…〉 of Wives ch 〈◊〉 sect 6. Vers. 25. doe visit or have visited that is punished or as the Greeke translateth recompensed the time past being used for the more certainty 〈…〉 the thing were already done spueth or v 〈…〉 teth out with â—othsomnesse and indignation 〈◊〉 the Greek explaineth it So after in Lev. 20. 〈◊〉 Vers. 26. any of these or any of all these abo 〈…〉 tions So in vers 29. stranger or sojourner 〈◊〉 Greeke proselyte Vers. 28. the nation in Greeke the nations 〈◊〉 Chaldee the peoples Vers. 29. the soules that is the persons 〈…〉 rooted out or destroyed as the Greeke and Chald 〈…〉 explaine it Of this judgement see Levit. 20. 〈◊〉 Gen. 17. 14. Vers. 30. my charge Hebrew my keeping or 〈…〉 die that is which I command to be kept In Greek my ordinances in Chaldee the custodie of my 〈◊〉 statutes of abominations that is most abo 〈…〉 statutes meaning their sinfull practices which 〈…〉 orow custome grew to be as a Law amongst them CHAP. XIX Sundry lawes teaching 2 holinesse 3 obed 〈…〉 4 and true religion To leave some of the fruits of the Land for the poore 11 Against lying swearing defraud 〈…〉 sing and unrighteousnesse 16 Against talebearing hate revenge 19 unlawfull mixtures and fornication 23 The law for uncircumcised fruits 26 Against observing heathenish manners 29 whoredome 31 familiar spirits 32 To honour the ancients 34 to love strangers 36 to have just ballances 37 and to observe all Gods statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto all the Congregation of the sonnes of Israel and say unto them Ye shall be holy for I Iehovah your God am holy Ye shall feare every-man his mother and his father and keepe my Sabbaths I am Iehovah your God Turne yee not unto Idols and make not to your-selves molten gods I am Iehovah your God And when ye sacrifice a sacrifice of Peace offring unto Iehovah yee shall sacrifice it for your favourable acceptation In the day that ye sacrifice it it shall bee eaten and on the morrow and that which remaineth untill the third day shall bee burnt in the fire And if it be eaten at all in the third day it is a polluted-thing it shall not bee favourably-accepted And they that eate it every one shall beare his iniquity because he hath profaned the holy thing of Iehovah and that soule shall be cut-off-from his peoples And when ye reape the harvest of your land thou shalt not wholly-rid the corner of thy field in reaping neither shalt thou glean the gleaning of thy harvest And thou shalt not gather-the-single-grapes of thy vineyard nor gleane the grapes that are broken off of thy vineyard thou shalt leave them for the poore and for the stranger I am Iehovah your God Ye shall not steale neither falsly-deny nor deale-falsly any-man with his neighbour And ye shall not sweare by my name to falshood and thou shalt not profane the name of thy God I am Iehovah Thou shalt not fraudulently-oppresse thy neighbour neither rob him the work of him that is hired shall not abide-all-night with thee untill the morning Thou shalt not curse the deafe and before the blinde thou shalt not put a stumbling-blocke but thou shalt feare thy God I am Iehovah Ye shall not do unrighteousnesse in judgment thou shalt not respect the person of the poore nor honor the person of the great man in justice shalt thou judge thy neighbour Thou shalt not walke a talebearer among thy people thou shalt not stand against the blood of thy neighbour I am Iehovah Thou shalt not hate thy brother in thine heart rebuking thou shalt rebuke thy neighbour and not beare sin for him
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌ„g his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth after the Hebrewes â—â—count the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâ—â—â— of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
of this Tabernacle were dissolved we have a building of God an house not made with hand eternall in the heavens For wee that are in this Tabernacle doe groane being burdened not for that wee would be unclothed but clothed upon that the mortall thing might bee swallowed up of life c. 2 Cor. 5. 1. 4. So Peter calleth his death the putting off of his Tabernacle 2 Pet. 1. 14. And this similitude is very fit for as here in Moses Tabernacle the most holy things were first covered and taken away so the soule and powers thereof are first withdrawne from the bodie by death Then as the curtaines and coverings were taken off and folded up so the flesh and skin of our bodies are pulled off and eaten with wormes And as the boards of the Tabernacle were lastly disioyned and pulled asunder so shall our bones sinewes Compare the description of mans making in Iob 10. 8 12. of his dissolution Eccles. 12. And as the Tabernacle dissolved was afterward set vp againe Num. 10. 21. so shal our bodies at the day of resurrection 1 Cor. 15. lest they die Hebr. and die in Chaldee and not die as before in vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 35 section of the Law see Gen. 6. 9. Vers. 22. Take Hebr. to take see vers 2. of them also in Greeke these also Though the Kaathites of the second brother were first numbred because they were to cary the holy things on their shoulders yet God would not have the other families neglected or to administer confusedly but counted appointed also to their charges wherin his providence shineth no lesse than before Vers. 23. towarre the warfare which the Greeke explaineth to minister see the notes on vers 3. to serve the service in Greeke to doe the workes this is an explanation of the former warfare Vers. 24. the service in Greeke the ministerie and for the burden in Greeke to serve and so boare By the service understand their ministerie in the Tabernacle when it stood wherein they assisted the Priests as also the taking downe and setting up of it Num. 10. 21. and by the burden their carying of the Sanctuary when it removed Vers. 27. At the mouth or according to the mouth in Chaldee At the word So after in vers 37. and 41. and 45. and 49. in all their burden in Greeke according to all their ministrations and according to all their works yee shall appoint in Greeke thou shalt appoint or number them in charge or in custodie in Greeke by names as in vers 32. all their burden in Greeke all their workes Vers. 28. their charge or their custodie their observation under the hand or in the hand that is under the government and direction of Ithamar so in vers 33. The Priests being the chiefe in the Sanctuarie and figures of Christ were to appoint and oversee all the workes of the inferiour ministers and so Christ and his Apostles did unto the ministers of the christian Churches Mat. 28. 20. 1 Cor. 12. 4 5 6. Tit. 1. 5. c. 1. Tim. 1. 3. and 3. 1. 15. Vers. 30. thirty yeeres in Greeke twenty five yeeres the reason of this difference is noted on ver 3. So after in v. 35. into the armie or warfare that is service in the Tabernacle as the Greeke translateth it to minister see vers 3. Vers. 31. the charge or custodie in Greeke observations the sockets which were an hundred made of an hundred talents of silver Exod. 38. 27. of the boards bars see Exod. 26. 18. 27. By reason of the weight of these things the Merarites had foure wagons allowed them for the cariage Num. 7. 8. Vers. 32. their sockets which were of brasse Exod. 27. 10 17. by names in Chaldee by their names the Greeke said the like of the Gershonites charge in vers 27. Whereas the sockets pillars pinnes cords and other instruments were many and seemed of lesse importance than the other holy things within the Sanctuary the Lord appointeth to have them delivered by names lest any should be neglected or left or to seeke when the Tabernacle should be set vp againe Signifying hereby the care that he hath of his Church and of every member even the least and so of all his ordinances Thus the good Shepheard is said to call his owne sheepe by name Ioh. 10. 3. And David gave unto Solomon both the pattern of all things to be made in the Temple and gave gold and silver by weight for every table candlestick lampe flesh-hook bowle cup bason c. 1 Chron. 28. 11. 17. Vers. 35. into the armie or to the warfare in Greeke to minister see vers 3. So after in vers 39. and 43. Vers. 36. two thousand seven hundred and fifty there were of the Kohathites in all eight thousand and six hundred Num. 3. 28. of which not a third part were able men for the Lords service as here wee see Vers. 40. two thousand and six hundred and thirtie In all there were seven thousand and five hundred Gershonites Numb 3. 22. of which little more than the third part were fit to serve in the Tabernacle Vers. 44. three thousand and two hundred So of six thousand and two hundred Merarites Num. 3. 34 there were moe than halfe fit to serve the Lord in his Sanctuary The numbers of them all and of such as were able to serve the Lord and contrary may be viewed thus Kohathires In all 8600. Able men 2750. Vnable 5850. Gershonites In all 7500. Able men 2630. Vnable 4870. Merarites In all 6200. Able men 3200. Vnable 3000. The wisdome and providence of God appeareth in these numbers The Kohathites that were most in the whose summe are fewest for the service of God the Merarites that were fewest in number yeeld most for his service And whereas the greatest burden was for the Merarires as the boards of the Sanctuary overlaid with gold the pillars the sockets some of silver and some of brasse lest they should murmur at their charge God furnisheth them with moe able men than any of the other families besides wagons given to ease them And whereas commonly in families the yonger and the aged sort are many moe than men of middle years it is here otherwise that the greater halfe of the Merarites are strong men betweene thirty and fifty yeares of age By this diversitie of number among the Levites families God sheweth his wisdome in fitting men for the worke wherto he hath appointed them whether it requireth multitude or gifts for To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit c. dividing to every man severally as he will 1 Cor. 12. 8. 12. David being employed in warres had many valiant Worthies and strong men for that purpose rehearsed in 1. Chron. 11. 12. ch So had
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
before his eyes For another man burned it as appeareth by vers 8. wherefore Targum Ionathan explaineth it another Priest shall burne The burning of the heiffer without the campe figured how Iesus that he might sanctifie the people with his owne bloud should suffer without the gate of Ierusalem Hebr. 13. 11 12. Vers. 6. Cedar wood this with the hyssop and scarlet following were used in the cleansing of Lepers that were healed Lev. 14. 4. See the Annotations on that place The Cedar is one of the greatest and tallest trees opposed to the hyssop as the lowest 1 King 4. 33. it is durable wood and rotteth not being choise or excellent Song 5. 15. figuring the perpetual efficacy of the death of Christ who by one offring hath perfected for ever them that are sanctified Hebr. 10. 14. eyzop or hyssope whereof see Exod. 12. 22. As here it was burned with the heiffer so after in vers 18. a sprinkle was made with it figuring the vertue and odour of Christs death to purge our sinnes and to sprinkle our hearts from an evill conscience Hebr. 1. 3. and 10. 22. scarlet or twice died scarlet called in Hebrew Sheni tholagnath whereof see Exod. 25. 4. This bloudy colour sometime signifieth Sinnes Esai 1. 18. and it is the death and bloud of Christ that cleanseth us from all sinne Rom. 6. 10. 1 Iohn 1. 7. the preaching hereof maketh the lips like a threed of scarlet Song 4. 3. into the midst of the burning The manner of burning this heiffer in the ages following is described by the Hebrewes thus They made a banke or causey from the mountaine of the house of God in Ierusalem unto mount Olivet the mountaine which our Lord Iesus used to frequent Luke 21. 37. Joh. 18. 2. whither hee went the night that hee was betrayed â—o death Luke 22. 39 40 c. and it was over against the Temple Mar. 13. 3. and from thence after his resurrection he ascended up into heaven Act. 1. 9. 12. and the heiffer and hee that burned her and all that assisted him in the burning of her went out from the mount of the Temple unto mount Olivet upon that banke The Elders of Israel wenâ— before them on their feet to mount Olivet and there was a place to baptise or wash in and the Priest and they that assisted him to burne the heiffer went on the banke and came to mount Olivet c. and the Elders imposed their hands upon the Priest and said unto him wash once Hee went downe and washed and came up and wiped himselfe And there was wood laid in a row wood of Cedar and Oke and Firre-tree and Fig-tree which they tooke and made a pile of like a tower c. and the fore-part was towards the West that was towards the Temple Then they bound the heiffer and laid her upon the pile of wood with her head to the South and her face to the West and the Priest stood on the East-side with his face 〈◊〉 the West Hee killed her with his right hand and tooke the bloud in his left hand and sprinkled with the finger of his right hand of the bloud that was in 〈◊〉 palme of his left hand seven times towards the 〈◊〉 holy place of the Temple At every sprinkling 〈◊〉 dipped his finger in the bloud and the residue of 〈◊〉 bloud which was on his finger was uâ—lawfull to sprinkle with therefore at every sprinkling he wiped his finger on the body of the heiffer When he had made an end of sprinkling he wiped his hands on the heiffers body and came downe from the pile and kindled the fire with small stickes which he put under the stickes of the pile and the fire began to burne and the Priest stood a far off and observed it till the fire burned upon her and her belly cleft asunder And afterward he tooke Cedar wood and eyzop not lesse than an hand-bredth and wooll died in scarlet five shâ—kels weight c. And he bound the eyzop with the Cedar with the tongue or long peece of scarlet and cast them into her belly Numb 19. 6 And hee cast them not in before the fire was kindled upon the b 〈…〉 ke of her body nor after that she was burnt to ashes and if he did it was unlawfull for it is said into the midst of the burning not before the fire is kindled on her body nor after she is turned to ashes Maimony in Pharah adummah ch 3. sect 1 2. Vers. 7. Wash his cloathes which was a signe of purification from uncleannesse as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer vers 8. and the cleane man that gathered up her ashes vers 9 10. Hereby the imperfection of the Legall Priesthood was shewed in that the Priests which prepared the meanes of sanctification for the Church were themselues polluted in the preparing and doing of them as may be gathered by proportion from Hebr. 7. 27 28. and 10. 1 2 3. The sinne also of the Priests and others that procured the death of Christ though it was the life of the world seemeth hereby to be signified Matth. 26. 65 66 c. Act. 2. 22 23 38. and 3. 14 15 17 18 19. Albeit by the tradition of the Hebrewes they were very carefull about the cleannesse of the Priests when they did this worke for the Priest that burned this heiffer they separated him from his house to a chamber prepared in the Court of the Temple which was called the Stone chamber because all the vessels thereof were of stone which doe receive no uncleannesse and he ministred in a vessell of stone all the seven daies that he was separated and his brethren the Priests might not touch him for the more care of his cleannesse Seven daies before the burning of the heiffer they separated the Priest that burned her from his house as they separated the High Priest for his service on Atonement-day wherof see the notes on Levit. 16. 33. Also they separated him from his wife lest she should have her disease and so he be uncleane seven daies as Levit. 15. 24. Every of those seven daies of his separation they sprinkled him with the water of purification lest â—e should be uncleane by the dead and not know it end with the ashes of the heiffer that had beene burned already before Maimony in Pharah ch 2. Notwithstanding all this care Whosoever busie themselves about this heiffer from the beginning to the end doe make their garments uncleane and are bound to wash themselves and are uncleane till the evening And wheresoever the Law speaketh of washing of cloathes for uncleannesse it is to teach us that not the cloathes only upon him are uncleane but every cloth 〈◊〉 vessell which this uncleane person shall touch whiles his uncleannesse is on him is made uncleane And not this heiffer only but all Sin-offrings that are burnt without the campe whether bullocks or goats he that
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei 〈…〉 g and being deceived 2 Tim. 3. 13. and t 〈…〉 meâ— might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâ—stead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
of the avenger of bloud Deut. 19. 12. Wherefore the Chaldee in stead of meeteth him saith When he shall be condemned unto him by judgement So in vers 21. Vers. 20. of hatred which is inveterate anger and inward grudge differing from enmitie or open hostility spoken of in v. 21. He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26. 24. The Hebrewes say He that hateth if he kill by errour or unadvisedly he is not kept in the citie of refuge as it is said And he was not his enemy Numb 35. 23. c. And who is he that hateth hee that for enmities sake speaketh not unto him for three dayes space Maim Treat of Murder chap. 6. sect 10. cast upon him to wit any instrument as is expressed in vers 22. and so the Greeke explaineth it here by laying of wait with intent and purpose of evill when occasion is offered so Saul laid wait or hunted for Davids soule 1 Sam. 24. 11. the Iewes for Christ Luke 11. 54. and for Pauls life Act. 23. 21. Vers. 21. enmity or hostility ill will open and professed Vers. 22. suddenly or unawares and as it were by chance Vers. 23. with any stone that is have smitten him with any stone as in vers 17. wherewith he may die in Chaldee which is sufficient that he may die therewith See the notes on vers 18. Vers. 25. of the great Priest a figure of Christ called the great Priest over the house of God Hebr. 10. 21. and the great High-Priest that is passed into the heavens Hebr. 4. 14. who is the Mediator of the new Testament that by meanes of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternall inheritance Heb. 9. 15. As the high Priests whiles they lived by their service and sacrificing made atonement for the sinnes of the people especially one day in the yeare Levit. 16. wherein they figured the worke of Christ for us so at the high Priests death by releasing such as were exiled for unwitting murder there was a shadow of redemption in Israel Vers. 26. going shall goe forth that is shall at any time upon any occasion goe forth So he was not only exiled from his owne citie but confined as a prisoner within the limits of the citie of refuge The Hebrewes say Hee might never goe out of the citie of his refuge no not though it were for a thing commanded as to worship at the solemne feasts or the like or for to beare witnesse whether it were in money matters or to testifie in case of life and death c. Maim Treat of Murder chap. 7. sect 8. Vers. 27. without the border so not the citie onely but the borders and limits of the territories thereof were his refuge Every citie of refuge the borders thereof are a refuge as well as it c. and if the avenger of bloud kill him there he is to be killed for him Notwithstanding though the border be a refuge yet the man-slayer may not dwell in it for it is said in vers 25. AND HE SHALL ABIDE IN IT in it the citie and not in the border of it Maim ibid. chap. 8. sect 11. no bloud shall be unto him that is the avenger shall have no bloud imputed to him or as the Greeke translateth it hee shall not bee guiltie to wit of bloud-shed Vers. 28. into the land of his possession into his owne citie or village that part of the land which he possessed It is holden by the Hebrewes that although by the high Priests death atonement was made for him yet he never returned to the princely state or dignitie that hee had in the citie but was debased from his greatnesse all dis dayes because that great scandall came by his hand Maimon ibid. chap. 7. sect 14. Moreover they say A man-sâ—ayer upon whom sentence is past that he shall be exiâ—ed if he die before he go into exile they carry his bones thither And a man-slayer that dieth in the citie of his refuge they bury him there and when the high Priest dieth they carry the man-slayers bones from thence unto the sepulchres of his fathers Ibid. sect 3. Vers. 30. Every one that smiteth a soule that is who so killeth a person to wit him that is a murderer by the mouth that is by the testimony of witnesses which after is explained of two witnesses or three witnesses Deut. 17. 6. and 19. 15. See the Annotations there not answer that is not testifie as the Greeke and Chaldee translate it meaning to have the sentence of death confirmed against him See Deut. 19. 15. to die that is to cause him to die or that he should die See the notes on Gen. 6. 19. Vers. 31. the soule of the man-slayer that is the life of the murderer to redeeme him from death The Iudges are warned that they take no ransome of the murderer and though he could give all the wealâ—h that is in the world and though the avenger of bloud should be willing to free him for the soule of him that is killed is not the possession of the avenger of bloud but the possession of the holy blessed God Maimon Treat of Murder ch 1. sect 4. guiltie of death Hebr. which is wicked to die that is as the Greeke and Chaldee explaine it guilty or condemned to die According to this phrase David saith When he shall be judged let him goe forth wicked that is condemned Psal. 109. 7. Vers. 32. for him that is fled Hebr. to flee which is explained by Iarchi and others for him that is fled in the land in the land of his possession as in vers 28. Vers. 33. polluteth or impiously staineth foulely deformeth the land This word which Moses here useth of murder and the Prophets after apply unto spirituall whoredome or idolatrie Ierem. 3. 2 9. and â—dolatrous bloud-shed Psal. 106. 38. sheweth the hainousnesse of this sinne that defileth not only him that doth it but the whole land if it be not avenged Hereupon the Hebrewes say Thou hast not any thing concerning which the Law giveth such a charge as for shedding of bloud as it is said in Numb 35. 33. And ye shall not pollute the land c. Maimony Treat of Murder chap. 1. sect 4. the bloud of him that shed it if it were wilfull murder or by the death of the high Priest if it were unwilling man-slaughter Hereupon it is said A man that doth violence to the bloud of any person shall flie to the pit let no man stay him Prov. 28. 17. Vers. 34. I doe dwell the land of Israel was the LORDS land Hos. 9. 3. and by his dwelling there among his people was sanctified and called the holy land Zach. 2. 12. and though he dwelt most specially in his Sanctuary there which afterward was in Ierusalem Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
thee and for to tempt thee to doe thee good at thy latter end And thou say in thy heart my power and the might of my hand hath gotten unto mee this wealth But thou shalt remember Iehovah thy God that it is hee that giveth thee power to get wealth that he may establish his covenant which he sware unto thy fathers as it is this day And it shall bee if forgetting thou shalt forget Iehovah thy God and shalt walke after other gods and serve them and bow thy selfe downe unto them I testifie against you this day that perishing yee shall perish As the nations which Iehovah causeth to perish from your faces so shall yee perish because yee would not heare the voice of Iehovah your God Annotations COmmandement that is as the Greeke translateth commandements See Deut. 5. 31. and 6. 〈◊〉 observe to doe or keepe and doe as the phrase sometime signifieth See the notes on Gen. 2. 3. 〈◊〉 may lâ—ve that is continue long in a prosperous life for as sorrowes plagues miseries are called deaths Exod. â—0 â—7 2 Cor. 11. 23. so a quiet and blessed estate is called life as yeeres of life Prov. 3. 2. meane many good yeeres and in Psal. 30. 6. life is opposed unto a moment possesse or inherit the land under which eternall life was figured as is noted on Gen. 12. 5. Vers. 2. all the way that is all the accidents that befell thee in the way which were afflictioÌ„s wants dangers on the one hand and comforts blessings and deliverances on the other by which as by two walls he kept Israel from going astray Therfore this leading thorow the wildernesse is often mentioned by the Prophets as Amos 2. 10. Psal. 136. 16. and 78. 52 53. Ier. 2. 2. 6. to humble or to afflict as the Greeke translateth that hee might afflict thee and tempt thee So vers 3. tempt or prove to wit their faith and obedience see the notes on Gen. 22. 〈◊〉 to know that is to have experiment in practise of that which was in them The like is said of king Ezechias whom God left to tempt him that he might know all that was in his heart 2 Chron. 32. 31. But in respect of himselfe God needeth not that any should testifie of man for he knoweth what is in man and what himselfe will doe Ioh. 2. 25. and 6. 6. A faithfull heart loveth serveth and beleeveth in God as well in adversitie as prosperity Matt. 4. 4. but an unfaithfull murmureth in afflictions Psal. 78. 40 41. Vers. 3. humbled or afflicted as vers 2. So God afflicteth the strength of his people in the way Psal. 102. 24. Hee suffered them to hunger before he gave them Manna so Gods people hunger and thirst after righteousnesse and then he filleth them Matt. 5. 6. Luk. 1. 53. Manna Hebr. Man of this meat see the annotations on Exod. 16. 14 15. c. It was a figure of Christ Ioh. 6. bread onely that is ordinary food such as men live by whereof bread is the principall This sentence Christ alledged against Satan when hee tempted him to unlawfull meanes for satisfying his hunger Matth. 4. 4. word that proceedeth so the Greeke also translateth adding this word as the Apostle also doth in Matt. 4. 4. But another Evangelist saith onely every word of God Luk. 4. 4. The word of God is the ground of faith Rom. 10. 17. which they that have abiding in them shall surely bee fed in time of hunger both soule and body Psal. 37. 3. c. Vers. 4. not old that is was not worne out with age 〈◊〉 the Greeke explaineth it so in Deut. 29. 5. Neh. 〈◊〉 â—1 This was the second meanes of sustentation of life which God also miraculously supplied unto them that they might learne not to seeke as the Gentiles or take thought what they should eat or drinke or wherewith they should be cloathed Mâ—â—t 〈◊〉 31 32. swelled not the Chaldee expoundeth it thy shooes were not bare or broken and so the Greeke in Neh. 9. 21. where this is againe mensioned and Moses himselfe in Deut. 29. 5. In this sense it agreeth with the former But it seemeth here to meane the feet properly which swelled not neither were surbated though they travelled so long thorow that dry and â—horny wildernesse and so it meaneth health of body which God also gave them as the third blessing necessary for this present life fortie yeeres the time of their travell in the wildernesse which number fortie is often used for to denote the time of affliction and humiliation See the notes on Gen. 7. 4. Vers. 5. know with thine heart that is know and acknowledge heartily upon thine owne feeling and experience So Iosua said unto them Yee know in all your heart and in all your soule Ios. 23. 14. chasteneth or nurtureth restraineth from the pleasures of the flesh So other Scriptures speak of Gods chastisements like a father Prov. 3. 11 12. Heb. 12. 5. 10. and Blessed is the man whom thou chastenest 〈◊〉 Iâ—â— Psal. 94. 12. Vers. 6. his wayes which he hath commanded to 〈◊〉 in that is his Law Exod. 18. 20. Psal. 25. 4. The Chaldee expoundeth it the wayes that are rightâ— before him These are opposed to mens own â—â—yes Esai 66. 3. and 55 8. 9. They comprehend faith and other duties of the first Table 1 King 11. 〈◊〉 38. Act. 18 25 26. and 22. 4. and vertues of the second Table also 2 Pet. 2. 15. See the notes on Gen. 6. 12. to feare him this is the meanes to keepe men in Gods wayes and is therefore set be 〈…〉 〈◊〉 2 Chron. 6. 31. Psal. 128. 1. Vers. 7. good land a fat and fertile soile See 〈◊〉 1â— 20. brookes or rivers the Chaldee explaineth it flowing with brookes of foun 〈…〉 or of springs the Chaldee saith welling out 〈…〉 aines and depths the Greeke and fountaines of 〈◊〉 By deepes are meant store of waters as Gen. 1. 〈◊〉 and 7. 11. These brookes and springs figured 〈◊〉 plentifull graces of Gods spirit wherewith his Church is watered Ioel 3. 18. Ezek. 47. 1. c. Rev. 〈…〉 Psal. 65. 10. and 46. 5. vallie put for vallies and mountaines as the Greeke and Chaldee translate One is often used for many See the notes on Gen. 3. 2. God sendeth the springs into the vallies they run among the mountaines they give drinke to e 〈…〉 y beast of the field the wilde asses quench their 〈◊〉 Psal. 104. 10 11. Vers. 8. pomegranates it signifieth both the fruit Num. 13. 24. and the tree that beares them Song 7. 1â— Agg. 2. 20. oile olive Hebr. olive-tree of 〈◊〉 that is as the Chaldee expounds it olives that 〈◊〉 oile With the fatnesse of the olive they honoured God and man Iudg. 9. 9. These earthly fruits figured also the heavenly graces which the faithfull warred with Gods word and spirit are filled and comforted with Psal. 81. 17. and 147. 14. Song 8. 〈◊〉 The trees that beare these fruits
though it be but an inch if he doe it by force it is rapine and if he remove it in secret it is theft And if in the land of Israel hee remove the marke he transgresseth against two prohibitions against stealth or rapine and against Thou shalt not remove the limit Maimony treat of Theft ch 7. sect 11. Vers. 15. not rise up or not stand not be stablished as the word is Englished in the end of this verse and so the Greeke translateth shall not abide or continue The Hebrewes say They determine not any sentence of matters by the mouth of one witnesse neither money matters nor matters of life and death Deut. 19. 15. In two places the Law maketh one witnesse faithfull for the suspected wife that shee shall not drinke of the bitter waters Num. 5. and for the heifer that it shall not have the neck cut off Deut. 21. Maimony treat of Witnesses c. 5. s. 1 2. at the mouth The Chaldee expoundeth it at the word From hence the lewes gather that by law they may not receive witnesse either in money matters or in matters of life and death but from the mouth of the witnesses Deut. 19. 15. from their mouth and not from a writing of their hand But by the words of the Scribes they determine money matters by witnesse that is in a bill although the witnesses be not alive c. Maim treat of Witnesses c. 3. s. 4. a word or a thing a matter The Greeke translateth every word and so the Apostles alleage this place Matt. 18. 16. 2 Cor. 13. 1. which sheweth that this as many other like Scriptures are to be taken in the largest sense see Deut. 27. 26. be stablished or be confirmed stand as firme and true So our Saviour saith It is written in your law that the testimony of two men is true Iohn 8. 17. Vers. 16. unrighteous so the Greeke translateth the Hebrew phrase witnesse of unrighteousnesse or of violent wrong of injuriousnesse the Chaldee translateth false witnesse So in Exod. 23. 1. to testifie Hebr. to answer which is a generall word for all speaking or testifying as the Chaldee exponndeth it to testifie so in v. 18. See Exod. 20. 16. revolt or apostasie a falling or turning away from the Lord as Deut. 13. 5. The Greeke translateth it impiety Vers. 17. both the men or the two men that is the accuser and the accused So that one witnesse may cause a matter to be inquired into though no sentence may be given upon the testimony of one v. 15. and ch 17. v. 6. before Iehovah before his Arke or Sanctuary in the place which he shall chuse see Deut. 17. 8. 1 King 8. 31. before the priests the Greeke version addeth and before the Priests and before the Iudges See Deut. 17. 9. Vers. 18. make diligent inquisition or inquire well which the Greeke translateth acriboos that is exactly exquisitely or perfectly as Act. 23. 20. false the Greeke translateth this as before unrighteous or unjust testified Hebr. answered as in vers 16. Vers. 19. thought or presumed presumptuously devised and enterprised the Greeke translateth maliciously thought Of the originall word Zamam thought the Hebrewes call the false witnesse Zomem the thinker or presumer and say Who so witnesseth falsly and it bee knowne by witnesses that hee hath witnessed falsly this man is called gned Zomem the false witnesse and it is commanded to doe unto him as he would have done by his testimony unto his neighbour If they have testified falsly of a transgression for which men are guilty of stoning to death they are all to be stoned if of burning they are to be burnt and so for other deaths And if they testifie of crimes worthy beating every one of them is to bee beaten c. If they testifie of things for which money is to be paid they pay the money among them according to the number of witnesses every one shall give the portion that concerneth him c. This is meant of witnesses that are found false but two companies that contradict one another and so there is no testimony they doe not punish the one of them because it is not knowne which company speaketh falsly And what is the difference betweene contradiction and falshood Contradiction is in the testimony it selfe the one saying this thing was and the other saying this thing was not Falshood or forgery is for the testifiers themselves when the false witnesses cannot know whether the thing was done or not As witnesses that come and say We saw this man kill a person or be borrowed a pound of such a man such a day in such a place and after they have thus witnessed and are searched into there come two other and say On this day and in this place wee were with you and with these all the day and there never was such a thing this man killed him not or this man borrowed not of that man loe this is contradiction and all the like But if they say unto them as for us we know not whether this man killed that man on such a day in Ierusalem as you say or no but wee testifie that you your selves were with us on the same day in Babylon loe these are false witnesses or forgers and must be killed or make satisfaction for as much as the witnesses which make them forgers have no respect at all unto the testimony it selfe whether it be truth or falshood And if the first witnesses were an hundred persons there come two prove them forgers saying we testifie that you hundred all of you were with us such a day in such a place 〈◊〉 these are punished by the mouth of those two for two are as an hundred and an hundred as two And so in two companies of witnesses that contradict one another they goe not after the greatest number Maimony treat of Witnesses chap. 18. sect 1 2 3. As for witnesses that contradict one another such as are after found faulty though they be not put to death for testifying against a mans life yet are they chastised at the Iudges discretion Maimony ibidem sect 6. the evill that is as the Chaldee saith the evill doer See before on Deut. 17. 7. and 13. 11. Vers. 20. the residue that is all other shall heare and feare Therefore the Hebrewes say Proclamation was made concerning these forgers or false witnesses the Iudges wrote and sent into every citie that such and such men witnessed so and so and were found false and we killed them or they were beaten before us or we set such a fine or mulct upon them Maimony treat of Witnesses chap. 18. sect 17. Vers. 21. not spare or not pittie of this the Hebrewes hold that all hurts may be bought out with money except life for life thereof there may be no ransome Num. 35. 31. See the Annotations on Exod. 21. 25. soule or life to wit shall goe for life See Lev. 24. 17. 20. CHAP. XX. 1
people as Christ saith of his sheepe none shall plucke them out of mine hand my Father which gave them mee is greater than all and none is able to pluck them out of my fathers hand Ioh. 10. 28 29. sate downe or were set downe were joyned the Hebrew word T 〈…〉 here used is not found else-where but after the Arabik it signifieth to sit downe and the Greeke word Thakeâ— to sit seemeth to bee borrowed of it And it hath reference here to the Israelites abiding at the foot of mount Sinai to receive the Law Exod. 19. and to the manner of Disciples sitting at their Masters feet to bee taught as Paul saith hee was brought up at the feet of Gamaliel Act. 22. 3. The Greeke translateth and they are under thee the Chaldee and they were led under thy cloud respecting the guidance of Israel thorow the wildernesse Num. 10. â—1 12. Other Hebrewes refer it to the peoples comming into the Sanctuary to learne Gods commandements for that is called the footstoole of his feet Psalme 99. 5. Ezek. 43. 7. Chazkuni on Deut. 33. every one shall receive or hee speaking of the people shall receive which the Greeke translateth he received the Chaldee they received Vers. 4. Moses commanded us these are the words of the people therefore Ionathan in his Thargum prefixeth The sonnes of Israel said Moses commanded c. The Law was first and properly of God but being given by Moses ministery it is called The Law of the Lord by the hand of Moses 2 Chron. 34. 14. and thereupon the Law of Moses 2 King 14. 6. Laâ— 24. 44. Ioh. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law are said to bee commanded by Moses Mar. 1. 44. and 10. 〈◊〉 The Scripture it selfe openeth this phrase for that which in 2 King 21. 8. is written Moses commanded them is in 2 Chron. 33. 8. expounded by the hand of Moses inheritance or possession to have and enjoy it to them and their posterity as a thing of worth and excellency Hereupon David saith Thy testimonies have I taken as an heritage for ever for they are the joy of mine heart Psal. 119. 111. So men are said to inherit the premises Heb. 6. 12. to inherit the blessing Heb. 12. 17. 1 Pet. 3. 9. to inherit eternall life and salvation Mat. 19. 29. Heb. 1. 14. the Church or congregation in Greeke the Synagogue of Iakob that is of the posterity of Iakob the twelve tribes as Ionathan in his Thargum saith The Church of the tribes of Iakob Vers. 5. he was Moses was in Iesurun a King which the Greeke translateth a Prince So the Hebrewes as Chazkuni on this place say Moses was the King and Maimony in Misn. in Beth habchirah chap. 6. sect 11. Moses our master was a King So Princes are called Kings in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himselfe that hee was their King as 1 Sam. 12. 12. Ieshurun in the Chaldee Israel see Deut. 32. 15. the heads that is the chiefe the Governours together with the people as was at the giving of the Law Exod. 19. 7 17. Vers. 6. Let Reuben live the Chaldee addeth to life eternall This blessing may respect Reubens sinne with his fathers Concubine for which hee lost his birthright of his father Gen. 35. 22. and 49. 4. and the sinne of the Princes of that tribe which rebelled with Korah Num. 16. 1. c. But mercy is here promised in Christ that hee should live before God among his brethren So hee went armed before them against the Canaanites Ios. 4. 12. and not die the Chaldee expounds it and let him not die the second death by which name the Scripture calleth eternall damnation Revel 20. 6. 14. So Ionathan in his Thargum paraphraseth Let Reuben live in this world and not die with the death wherewith the wicked shall die in the world that is to come It is very vsuall in the Scripture to set downe things of importance and earnestnesse by affirmation of the one part and deniall of the other as in Esay 38. 1. thou shalt dye and not live Num. 4. 14. that they may live not die Ps. 118. 17. I shall not dye but live Gen. 43. 〈◊〉 that wee may live and not die Ier. 20. 14. Cursed bee the day c. Let not that day be blessed 1 Ioh. 2. 27. it is true and is not lying 1 Ioh. 2. 4. he is a lyar and the truth is not in him Ioh. 1. 20. he confessed and denied not 1 Sam. 1. 11. and remember mee and not forget thine handmaid Deut. 9. 7. Remember forget not Deut. 32. 7. O people foolish and not wise and many the like a number by a number may be understood few as in Deut. 4. 27. Gen. 34 30. men of number is a few men so one numbred and in Esay 10. 19. a number meaneth few and then the former deniall not is againe to bee repeated to this sense and his men be not few in number Examples of such understanding the word not are shewed in the Annotations upon Num. 4. 15. Otherwise by a number is meant a great number as the Greeke translateth many in number Onkelos the Chaldee Paraphrast expoundeth it and let his sonnes receive their inheritance by their number and Ionathan paraphraseth Let his young men bee numbred with the young men of his brethren of the house of Israel Vers. 7. the blessing of Iudah the word blessing is to be understood from v. 1. And Ionathan in his Thargum supplieth it So doth the Scripture often as in 1 King 22. 24. which way went the spirit the word way is supplied from 2 Chron. 18. 23. and sundry the like as is noted on Ger. 4. 20. and 24. 33. Here Iudah the fourth brother is in the second place for the honour of the kingdome which was to be in this tribe Gen. 4. 9. and hee marched formost of all the tribes Num. 10. 14. so he is set before Levi here as he is also by his precious stone in Revel 21. 19. Simeon his name is quite omitted in this blessing for by his sinne of old hee lost his honour and was to be scattered in Israel Gen. 49. 5. 7. and his posterity for their sinne in the wildernesse were greatly diminished that being at the first muster fifty nine thousand and three hundred men Num. 1. he was at the latter muster but twenty two thousand and two hundred Num. 26. 14. Neither were there any Iudges of his tribe as God raised up of sundry others Iudg. 2. 16. c. Yet forasmuch as Simeons inheritance was in the midst of the inheritance of the sonnes of Iudah Ios. 19. 1. and he went with his brother Iudah to fight against the Canaanites Iudg. 1. 3. it is thought that his blessing was implied in Iudahs and so Ionathan in his Thargum coupleth Simeon with Iudah in this place Howbeit the Greeke in many copies joyne
the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
that is thy judgement and vengeance for all means of destruction are the Lords sword Isa. 66. 16. and 27. 1. Ier. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it the wicked which deserveth to be killed with thy sword or understand which wicked man is thy sword as Asshur is called the rod of his wrath Esay 10. 5. and so in the verse following from mortall men which are thy hand or with thy hand that is thy judgement or plagne for so Gods hand often signifieth Exod. 7. 4. Act. 13. 11. Vers. 14. of the transitory world that is worldlings as they of the citie are citizens Psalm 72. 16. The word Cheled is used also for the short time of mans age and durance Psal. 39. 6. and 89. 48. Here and in Psal. 49. 2. it is the world named of the transitorinesse for the fashion of this world passeth away 1 Cor. 7. 31. in this life according to Abrahams speech Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. Of the wickeds prosperitie here see Iob 21. 78. c. the sonnes to wit of those worldlings meaning that both they and their children have their fill Or satisfied are they with sonnes as in Iob 21. 11. they send forth their children like a flocke their overplus the residue of their store or their excellencie For this word Iether is used sometime for overplus in quantity Exod. 23. 11. 1 King 11. 41. sometime it noteth also the excellencie or dignitie Gen. 49. 3. Vers. 15. in justice meaning in the justice or righteousnesse which is of God by faith in Christ as Phil. 3. 9. View thy face that is enjoy thy comfortable favour as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. when I awake to wit out of the dust of the earth from the sleepe of death as Esay 26. 19. with thy image to wit I shall be satisfied with it so meaning by image Gods glorie or with thy image that is having it upon me for as we have borne the image of the earthly man so shall we beare the image of the heavenly 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice to be meant of the garden of Eden the heavenly Paradise called justice and that in the world to come which is after the raising of the dead to life it is in the light stored up called the Image and this is that in Psal. 17. I shall be satisfied when I awake with thine Image saith R. Menachem on Deut. 4. But the same Rabbine on Levit. 10. giveth a better exposition of this word justice saying For there is no comming before the most high and blessed King without the Shecinah that is the divine Majestie of God in Christ to signifie which thing it is said I in justice shall view thy face PSAL. XVIII David having beene delivered from all his enemies professeth his love unto God therefore 5 Hee remembreth the great dangers wherein he had beene 7 his cries unto God 8 the Lords wonderfull judgements upon his enemies 17 and deliverance of David 21 He sheweth his integritie of life 27 Gods justice towards all men 33 the victories which hee gave unto David 44 and dominion over peoples 50 The glory of Gods name among the Gentiles for his salvation of Christ whom David figured and of all nations by him To the Master of the Musicke a Psalme of the servant of Iehovah of David which spake to Iehovah the words of this song in the day that Iehovah had delivered him from the hand of all his enemies and from the hand of Saul And he said I Will dearely love thee Iehovah my firme strength Iehovah my rock and my sortresse and my deliverer my God my rocke in whom I hope for shelter my shield and horne of my salvation mine high defence I called upon the praised Iehovah and from mine enemies I was saved The pangs of death compassed mee and the streames of Belial frighted me The pangs of hell went round about mee the snares of death prevented me In the distresse upon me I called on Iehovah and unto my God I cried out he heard my voice out of his Palace and my out-crie before him entred into his eares And the earth shaked and quaked and the foundations of the mountaines were stirred and they shooke themselves because he was wroth Smoke ascended in his anger and fire out of his mouth did eat coales burned from it And he bowed the heavens and came downe and gloomy darknesse was under his feet And he rode upon the Cherub and did fly and he flew swiftly upon the wings of the wind He set darknesse his secret place round about him his pavilion darknesse of waters thick clouds of the skies From the brightnesse that was before him his thick clouds passed away haile and coales of fire And Iehovah thundered in the heavens and the Most high gave his voice haile and coales of fire And he sent his arrowes and scattered them afunder and lightnings he hurled forth and terribly strucke them downe And the channels of waters were seene and the foundations of the world were revealed at thy rebuke Iehovah at the breath of the wind of thine anger He sent from the high place hee tooke me hee drew me out of many waters He rid mee from my strong enemie and from my haters for they were mightier than I. They prevented me in the day of my cloudy calamitie and Iehovah was for a staffe unto me And he brought me forth to a large roomth hee released me because he delighted in me Iehovah rewarded me according to my justice according to the purenesse of my hands rendred he unto me Because I observed the wayes of Iehovah and did not wickedly from my God For all his judgements were before me and his decrees I did not turne away from me And I was perfect with him and kept my selfe from mine iniquitie And Iehovah rendred to me according to my justice according to the purenesse of my hands before his eyes With the gracious Saint thou wilt shew thy selfe gracious with the perfect man thou wilt shew thy selfe perfect With the pure thou wilâ— shew thy selfe pure and with the froward thou wilt shew thy selfe wry For thou wilt save the poore afflicted people and wilt bring low the loftie eyes For thou hast lighted my candle Iehovah my God hath brightned my darknesse For by thee I have broken thorow an host and by my God I have leaped over a wall God his way is perfect the saying of Iehovah is tried he is a shield to all that hope for safety in him For who is God besides Iehovah and who is a rocke except our God God that girdeth me with valour and giveth my way perfect He matcheth my feet as Hindes feet and upon my high places hee maketh me stand He learneth my hands to
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
Chaldee saith For hee shall see wicked wise men that die the second death and are adjudged to Gehenna unconstant foole and brutish these two names are often joyned together as Psal. 92. 7. and 94. 8. the one noting ficklenesse and mutabilitie called Cesil which is both the name of a foole and of a starre that causeth change of weather and tempests whereupon Solomon speaketh of the restlesnesse of this kind of folly Eccles 7. 27. and of the tumultuousnesse and light behaviour of such fooles as having their eyes wandring unto the ends of the earth Prov. 9. 13. and 17. 24. the other noting want of discretion at brute beasts led with sensuality and carried with ardent furious affections 2 Pet. 2. 12. Iude 10. See Psal. 73. 22. Vers. 12. Their inward thought or their meaning purpose This word signifieth the nearest and most secret thought or purpose the heart See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever to wit shall continue by houses meaning their children or posteritie as Psal. 115. 12. which they that want are said to be barren of house Psal. 113. 9. they proclaime their names on lands or they call lands their lands as the Greeke explaineth it by their owne names As the land of Canaan of Mitsraim that is Aegypt of Asshur c. So Absalom called his pillar by his owne name 2 Sam. 18. 18. Cain his citie by his sonnes name Gen. 4. 17 thus thinking to make their memorie everlasting Or they proclaime their names seeking to be famous thorowout the lands or countries The Chaldee expoundeth it they were proud and got themselves an evill name on earth Vers. 13. But man or And Adam and this may be minded both for the first man Adam who continued not in his dignity so for all his children as the Chaldee saith And the sonne of man a sinner abideth not in honor in honor being in honour dignitie or estimation not lodge a night or not continue The word though it properly signifieth a nights lodging or abiding Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greeke translateth understandeth not as the Hebrew also is in vers 21. are silenced that is are cut off die or perish the Greeke translateth are like unto them The Hebrew word signifieth silence or stilnesse not onely in speech but in motion as the Sunne was still or silent when it moved not Ios. 10. 12 13. and people destroyed are said to bee silenced Isa. 15. 1. and the grave or death is called silence Psal. 115. 17. and things without life are in the Hebrew phrase dumbe or silent Hab. 2. 19. Exod. 15. 16. Vers. 14. unconstant folly to them that is is their folly or a constant hope to them that is is their confidence The originall word hath contrary significations unconstant folly Eccles. 7. 27. and constant hope Psal. 78. 7. Iob. 31. 24. both wayes it may here be taken confident hope in their owne conceit but indeed folly The Greeke turneth it a seandall or stumbling blocke to them and their posteritie or yet those after them their successors their mouth that is their words doctrine counsell precepts The mouth is figuratively used for whatsoever commeth out of the same as word or commandement 1 Sam. 12. 15. Iob 39. 30. Num. 9. 20. Deut. 1. 26. Mat. 18. 16. Luke 19. 22. The Chaldee here differeth much saying This their way occasioneth folly to them and in their end with their mouth they shall manifest their sinnes to the world that is to come Vers. 15. they are put or laid or they put that is men put them An Hebrew phrase as Luke 12. 20. they shall fetch away thy soule that is it shall bee fetched away The like is often used Psal. 105. 28. and 141. 6. The Hebrew Text it selfe sometime explaineth this as they had anointed David 2 Sam. 5. 17. that is David was anointed 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively saying Like sheepe they put the just to death and kill them and crush the Saints c. in hell into a ditch to the lowest grave or state of death called Sheol See the notes on Ps. 16. 10. death shall feed them as a shepherd shall feed and rule them as Psal. 78. 72. or death shall feed on them to devour them as Ier. 50. 19. at the morning the last day of judgement for then all that sleepe in the dust of the earth shall awake and rise and the new day of eternall life shall begin their forme their figure shape or image with all their beauty and proportion or their rocke that is their strength or as the Greeke saith their helpe that wherein they trust in Chaldee their bodie The Hebrew Tsur is usually a rocke here it seemeth to be all one with Tsurah a forme or figure and this is confirmed by the writing for though by the vowels and reading it is Tsur yet by the letters it is Tsir which is an image Isa. 45. 16. And Tsurum is for Tsuratham as tebunam is for tebunatham in Hos. 13. 2. weare away in hell or wax old in the grave understanding the word in which is expressed in the Greeke or without it thus Hell the grave shall weare away shall consume their forme The Hebrew leballoth being indefinite to weare out with age is here of like signification as that which went before shall have rule The like Hebraisme is in Ier. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant as that which one Prophet calleth wearing out or wasting 1 Chron. 17. 9. another calleth afflicting 2 Sam. 7. 10. from his dwelling place that is every of them comming from or being thrust out of his dwelling or home as the Greeke saith they are thrust from their glorie It may also be Englished for his dwelling place and so the Chaldee understood it saying Therefore their bodies shall wax old in Gehenna because they stretched out their hand and destroyed the dwelling place of the house of his divine Majestie Vers. 16. from the hand of hell that is from the power of the grave death and damnation So of all the faithfull he saith I will redeeme them from the hand of hell Hos. 13. 14. but so can no man redeeme himselfe Psal. 89. 49. Hand is put for power as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soule from damnation by Christ. for he will receive me or when he shall receive or take me meaning up into heaven where God himselfe is 1 Thess. 4. 14. Ioh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more for God received him The Chaldee explaineth this verse thus But God will redeem my soule from Gehenna for be will teach me his Law and will lead me to his portion in the
seeke mine evill And I will patiently wait continually and adde unto all thy praise My mouth shall tell thy justice all the day thy salvation though I know not the numbers I will enter in the powers of the Lord Iehovih I will record thy justice thine onely O God thou hast learned me from my child-hood and hitherto have I shewed thy marvellous workes And also unto old age and hoarinesse O God forsake me not untill I shew thine arme to this generation thy power to every one that shall come And thy justice O God which is to on high which hast done great things O God who is like thee Which didst make mee to see distresses many and evill didst returne and quicken me and from the deeps of the earth didst returne and bring mee up Thou didst much increase my greatnesse didst turne about and comfort me Also I will confesse thee with the instrument of Psalterie even thy faithfulnesse my God I will sing Psalme to thee with Harpe O holy One of Israel My lips shall shout when I sing Psalme unto thee and my soule which thou hast redeemed Also my tongue shall talke of thy justice all the day for they are abashed for they are ashamed that seeke mine evill Annotations IN thee Chald. In the Word of the Lord. This Psalme which hath no title in the Hebrew is in Greeke thus intituled Of David a Psalme of the sonnes of Ionadaâ— and of them that were first captived Vers. 2. deliver or make me to escape safe Vers. 3. of habitation or of mansion a rocke whereto I may flie and there dwell safe God is often called a Rocke Psal. 18. 3. and a mansion or habitation to his people Psal. 90. 1. The Greeke here makes it plaine thus Be to me for a God protector hast commanded to wit thine Angels as Psal. 91. 11. or hast effectually appointed See Psal. 44 5. Vers. 4. evill doer or injurious wrong doer the levened that is the malicious for maliciousnesse and wickednesse is likened to leven 1 Cor. 5. 8. The Hebrew Chomets properly signifieth that which is levened or sowre Exod. 12. 39. here used for the malicious or violent cruell man as the Greeke turneth it the injurious or Chomets may be used for Chomes the violent Vers. 5. Iehovih or God for it hath the vowels of Aelohim so after vers 16. See Psal. 68. 21. Vers. 6. tookest me or didst rid me to wit from danger Compare this with Psal. 22. 10 11. of thee or in thee but in is often used for of as Psal. 63. 7. and 87. 3. see the notes there Vers. 7. a wonder to many or a monster to the mighty a signe whom the many or mighty doe gaze upon speake of and shew to others and wonder at A wonder and a signe are sometimes used as one 2 Chron. 32. 24. with 2 King 20. 8 9. So Christ and his Disciples were as signes and wonders in Israel Isa. 8. 18. Heb. 2. 13. Iehoshuah and his fellowes were monstrous persons Zach. 3. 8. the Apostles agazing stocke to the world 1 Cor. 4. 9. hope or refuge a place where one hopeth for safety Vers. 8. with thy glory or glory of thee that is with glorifying thee honouring beautifying and commending thy Majestie Vers. 10. speake of or say of me that God hath forsaken me vers 11. or they speake against me observe that is lay wait for it is meant here for evill as is the observing of the steps Psal. 56. 7. but often this phrase is used for good to keepe regard and preserve the soule or life Psal. 97. 10. and 121. 7. Prov. 22. 5. Vers. 14. adde unto all thy praise that is increase it I will praise thee more than I have done or more than others doe as 2 Chron. 10. 11. I will adde unto your yoke that is increase it Vers. 15. though I know not or for I know not the numbers to wit of them Gods justice and salvation is innumerable waies administred which are to be celebrated but cannot be reckoned Psal. 40. 6. Vers. 16. I will enter to wit into this worke of praising God in his power not mine owne or I will enter that is begin with his powerfull works to praise them or I will enter that is go in hand or goe forward with my busines through his power Vers. 18. unto old age or whiles old age is upon me as vers 9. So elsewhere God saith that he had borne Israel from the wombe and birth and would beare them still unto old age and the hoary haires Isa. 46. 3 4. thine arme that is strength helpe salvation So Psal. 77. 16. Isa. 51. 5. and 53. 1. Dâ—u 33. 27. this generation the men of this age The word this or present is understood by that which followeth see also Psal. 45. 4. Vers. 19. And thy justice O God which is to on high that is which reacheth up to Heaven viz. I will shew it Thus the Greeke understandeth it We may also translate For thy justice is unto the high place that is to heaven incomprehensible as Psal. 36. 6 7. And may be in stead of For as Psal. 60. 13. and the high place is by the Chaldee expounded the high heavens so Psa. 93. 4. Mat. 2â— 9 Vers. 20. didst make me see or us see sheweast me and us for the Hebrew hath a double reading meaning David in speciall and other Gods people with him so after it is read in the margine quicken me bring me up as also the Greeke â—â—th iâ— but written in the line quicken us bring us up By making see is also meant experience and feeling as Psal. 49. 10. and evill or evils that is calamities didst returne that is didst againe quicken or wilt againe quicken me So after But the Greek turneth it in the time past deeps abyssâ—s of the earth gulfs of affliction and death elsewhere called the lowest parts Psal. 88. 7. such Christ in his humanitie sorrowes and death went downe unto and returned Eph. 4. 9. Rom. 10. 7. Vers. 21. my greatnesse or magnificence majestie honour for Christ after afflictions entred into his glory Luk. 24. 26. 1 Pet. 1. 11. Phil. 2 8 9. and the godly must suffer with him that they may also be glorified with him Rom. 8. 17. Vers. 22. psalterie or lute see Psal. 33. 2. even thy faith or for thy faithfull truth holy one or Saint of Israel God is so called both for that he is holinesse it selfe and sanctifieth his people Lev. 20. 8 26. and againe is sanctified that is holily praised and honoured of them Isa. 8. 13. So Psal. 78. 41. and 89. 19. Vers. 24. talke of or meditate that is speake advisedly and after due meditation See Psal. 1. 2. for they or when they are abashed that is destroyed See Psal. 6. 11. PSAL. LXXII David praying for Solomon sheweth the goodnesse and glory of his in type and in truth of Christs Kingdome 18 He blesseth God For Solomon O God give
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast
thē I am shut up cannot get out Mine eye languisheth through mine affliction I call on thee Iehovah all the day I spread out my hands unto thee Wilt thou doe a miraculous worke to the dead or shall the deceased rise up shall they confesse thee Selah Shall thy mercy be told in the grave thy faithfulnesse in perdition Shall thy miraculous worke be knowne in the darknesse and thy justice in the land of oblivion But I unto thee Iehovah doe I cry out and in the morning my prayer shall prevent thee Wherefore Iehovah dost thou reject my soule doest thou hide thy face from me Iam poore afflicted and breathing out the ghost from my youth I beare thine affrightings I am doubtfully troubled Thy wraths passe over me thy terrours doe dismay me They compasse me about as waters all the day they are gone about against me together Thou hast put far away from me lover fellow friend my knowne acquaintance are in darknesse Annotations MAchalath a kind of wind instrument or by interpretatiō infirmitie see Ps. 53. 1. leannoth or to sing by turnes which is when one part answereth another in singing it may also be interpreted to afflict or humble This Psalme is the most dolefull of all the Bible full of complaints even to the end Heman the Aezrachite so the next Psalme is intituled of Aethan the Ezrachite there were two of this name Heman and Aethan sonnes of Zerach the sonne of Iudah the Patriarch 〈◊〉 Chron. 2. 4 6. men renowned for their wisedome 1. King 4. 31. also Heman and Aethan singers and musicians of the posteritie of Levithe Patriarch 1 Chr. 15. 17 19. and 16. 42. Heman being son of Ioel the son Samuel the Prophet 1 Sam. 6. 33. himselfe being also a Seer or Prophet in King Davids daies 1 Chron. 25. 5. And of the kingdome promised to David doth Aethan intreat Psal. 89. 4. c. Christs afflictions and kingdome are in these Psalmes fore-told he was the true David Hos. 3. 5. Vers. 4. draweth neere or toucheth hell or the grave So to touch or come neere to the gates of death Psal. 107. 18. Vers. 5. a man Hebr. geber that is a strong man but without abilitie or power to helpe my selfe as the Greeke saith helplesse Vers. 6 free that is acquitted or discharged from the troubles and affaires of this life for in death the prisoners rest together and the servant is free from his master Iob. 3. 18. 19. or free that is sequestred apart from others as King Azariah being leprous dwelt in an house of freedome that is alone apart from other men 2 King 15. 5. from thine hand that is from thy care helpe guidance c. as King Azariah before said was cut off from the house of the Lord 2 Chr. 26. 21. or by thine hand and so understand from the land of the living as Isa. 53. 8. Vers. 7. pit of the lowest places the nether most pit as the Greeke saith w ch the Chaldee paraphraseth thus in captivitie which is like to the nether pit darknesses or darke places so Psal. 143. 3. deepe places or gulses see Psal. 69. 3. Vers. 8. stayeth or is imposed and lieth hard billowes breaking waves of the sea see Psal. 42. 8. Vers. 9. set me abominations that is made me most abominable or loathsome to every of them can not get out so Lam. 3. 7. Iob 19. 8. Of this phrase see the Note on Psal. 77. 5. Vers. 10. languisheth or pineth away the Chaldee saith droppeth teares Compare herewith Lev. 25. 16. Vers. 11. the deceased Hebr. Rephaim dead men are so called as being incurable or unrecoverable to life so Isa. 14. 9 and 26. 14 19. Prov. 2. 18. and 9. 18. and 21. 16. See also Psal. 6. 6. The Chaldee expoundeth shall the bodies which are delivered to the dust rise up Vers. 12. perdition Hebr. Abaddon the grave where bodies perish and seeme to be lost So Iob 28. 22. and 26. 6. Vers. 13. darknesse that is the place and state of the dead called the land of darknesse and shadow of death Iob 10. 21 22. So Eccles. 6. 4. Note here the sundry titles given to the state of death land of oblivion where dead men are as is before noted which also are forgotten out of minde Psal. 31. 13. Eccles. 8. 10. and 9. 5. Vers. 16. breathing out the ghost that is ready to dye expiring through continuall miseries The Greeke saith in labours from my youth from the youth or for the shaking off that is the affliction am doubtfully troubled or distracted for feare lest evils should befall me Vers. 17. dismay suppresse or cut me off The Hebrew word is larger than usuall to increase the signification The Greeke turneth it trouble Vers. 19. my knowne acquaintance are in darknesse that is withdraw and hide them from my sight and as Iob complaineth are strangers unto me See Iob 19. 13 14. Or as the Greeke referreth it to the former and my knowne friends to wit thou hast put farre from calamitie or for the calamitie that is upon me Or as the Chaldee paraphraseth and to my knowne friends darke I am in their sight PSAL. LXXXIX The Psalmist praiseth God for his covenant 6 for his wonderfull power 16 for the care of his Church 20 and for his favour to the kingdome of David 39 He complaineth of contrary events 47 expostulateth prayeth and blesseth God An instructing Psalme of Aethan the Aezrachite I Will sing the mercies of Iehovah for ever to generation and generation will I make knowne thy faithfulnesse with my mouth For I said mercie shall be built up for ever the heavens thou wilt stablish thy faithfulnesse in them I have stricken a covenant with my chosen I have sworne to David my servant I will stablish thy seed unto eternitie to generation and generation will I build up thy throne Selah And the heavens shall confesse thy marvellous worke Iehovah also thy faithfulnesse in the Church of the Saints For who in the skie may be compared to Iehovah may be likened to Iehovah among the sons of the mighties God is daunting terrible in the secret of the Saints very much fearefull over all round about him Iehovah God of hosts who is like thee mighty Iah and thy faithfulnesse is round about thee Thou rulest over the swelling of the sea when the waves there of rise high thou stillest them Thou hast beaten down Rahab as a wounded man thou hast scattered thine enemies with the arme of thy strength Thine are the heavens thine also is the earth the world and plenty therof thou hast founded thē The North and the right side thou createdst them Tabor and Hermon in thy name they shall shout Thou hast an arme with might strong is thy hand exalted is thy right hand Iustice and judgement are the prepared place of thy throne mercie and truth goe before thy face O blessed are the people that know the shouting sound Iehovah in the light of
Esay 40 31. is to râ—nue â—r increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â—7 â—sâ—l 109. 14. 15. For the Lord lightneth things that are â—iâ— in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sâ—â—evill Hâ—b 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â— 1â— Vers. 9. doe turne away or turne the face decline as the day drawing to an â—nd 〈◊〉 〈◊〉 4. 〈◊〉 as a thought or 〈…〉 word a sound that passeth out of the mouth as Iâ—b 37. 〈◊〉 as a taâ—e that iâ— told for mans life is a breath or â—â—pour Psal. 39. 6. 〈…〉 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being â—ustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strâ—ngths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deâ—â— 13. 11. Psalâ— 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ— 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâ—eâ— 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ— coâ—enant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaâ—â— with them Zâ—ch 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods â—â—â—â—ble grate and favour See 〈◊〉 27. 4. The Châ—ldee expâ—unds it the pleasantnesse of Paradise stablish or direct 〈◊〉 and â—â—re For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth 〈◊〉 shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A 〈…〉 ghtie Vers. 2. I will â—ay or doe say namely to th 〈…〉 man for his further coâ—â—ort and assurance as vers 3 c. oâ— in his naâ—â— pâ—â—ting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoâ—â— as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
Incense what it signified Psal. 141. 2. Inheritance for land or people Psal. 79. 1. and 28. 9. and 2. 8. and 47. 5. Iniquity Psal. 18. 24. it is sometime put for punishment Psal. 31. 11. and 40. 13. and 59. 5. Israel what it meaneth Psal. 14. 7. Iudging what it is Psal. 43. 1. Iudging expressed by two words usually Psalm 7. 9. Iudgements for lawes Psal. 19. 10. for rites Psalm 81. 5. Iustice for benefits Psal. 24. 5. K KNowing what it meaneth Psal. 1. 6. Korach and his sonnes who they were Psalm 42. 1. Kissing what it signifieth Psal. 2. 12. L LAnd of Canaan Psal. 25. 13. described Psal. 105. 11. the land of desire Psal. 106. 24. Law whereof it is named Psal. 19. 8. Leading gentle guiding Psal. 23. 2. Lebanon a mount Psal. 29. 5. Life Psal. 7. 6. and 30. 6. Lifting up the soule Psal. 25. 1. Light what it meaneth Psal. 27. 1. and 97. 5. and 112. 4. Light of the face Psal. 4. 7. and 31. 17. Lightening of the eies Psal. 13. 4. Lightening the lampe Psal. 18. 29. Lions of sundry kindes have sundry names Psal. 7. 3. and 57. 5. Livjathan the Whale Psal. 74. 14. Lodge for continue Psal. 49. 13. Lord Adonai what it meaneth Psal. 2. 4. Lot what it meaneth Psal. 16. 5. M MAking diversly used Psal. 100. 3. Man Ish of his excellency so named Psal. 4. 3. and 49. 3. Sorry man Enosh and earthly Man Adam Psal. 8. 5. and strong Man geber Psal. 18. 26. Man of tongue what it meaneth Psal. 140. 12. Man of bloods Psal. 5. 7. Mansion or dwelling place Psal. 26. 8. Master of the Musicke who he was Psal. 4. 1. Meditate is not onely to thinke but to speake Psal. 1. 2. and 55. 3. Mercie what it signifieth Psal. 136. 1. Mercifully cover Psal. 65. 4. Michtam what it meaneth Psal. 16. 1. Moab described Psal. 60. 10. Molestation what it is Psal. 7. 15. Morning what it meaneth Psal. 5. 4 and 49. 15. Moving implieth often evill Psal. 15. 5. Moving of the foot also is evill Psal. 38. 17. and 66. 9. Mountaines diversly used Psal. 121. 1. N NAme how it is used Psal. 8. 2. Neere or nigh what it meaneth Psal. 148. 14. Negineth stringed instruments Psal. 4. 1. and 33. 3. New song what it meaneth Psal. 33. 3. Nose and anger have one name in Hebrew Psal. 10. 4. O OBlation what it was Psal. 20. 4. Out spread firmament what it is Psal. 19. 2. P PAinfull iniquity why so called Psal. 5. 6. Palace what it is Psal. 5. 8. Palestina Philistinis Psal. 60. 10. Palmes and hands lifted up and spread in praier Psal. 63. 5. Palme-tree described Psal. 92. 13. Parable diversly used Psal. 44. 15. and 49. 5. and 78. 2. Part for inheritance Psal. 16. 5. Peace what it signifieth Psal. 29. 11. of it Solomon was named Psal. 72. 7. Perpetuity victory of time Psal. 9. 7. Pit of corruption see Corruption and Psal. 7. 16. Pleading what it is Psal. 35. 1. Praier whereof it is named Psal. 4. 2. Precepts why so called Psal. 19. 9. Precious diversly used Psal. 36. 8. and 116. 15. and 72. 14. and 49. 9. and 139. 17. Priest what it signifieth Psal. 99. 6. Prophet what it meaneth Psal. 74. 9. Psalme whereof it is named Psal. 3. 1. and 7. 18. Psaltery Psal. 33. 2. R REbell or turne rebellious whereof it is named Psal. 5. 11. Rebuke for destruction Psal. 9. 6. Redeemer whereof named Psal. 19. 15. Redemption Psal. 111. 9. Reward Psal. 19. 12. Rocke the title of God often Psal. 18. 3 32. Rod of God what Psal. 23. 4. S SAbbath day of Rest Psal. 92. 1. Sacrifice and sacr of justice what it is Psal. 4. 6. of shouting Psal. 27. 6. Salvation and saving largely used for helpe victorie deliverance c. Psal. 12. 2. and 98. 1. and 118. 15. Scornefull proud Psal. 1. 1. Seat sometime is a â—haire sometime a dwelling Ps. 1. 1. and 107. 4. Secret or mysterie Psal. 25. 14. Secret for Counsell Psal. 64. 3. and 89. 8. Seed for children Psal. 21. 11. Seeking is for good or evill Psal. 35. 4. Selah what it signifieth Psal. 3. 3. Shadow Psal. 121. 5. Shadow of death Psal. 23. 4. and 107. 10. Shout joyfully Psal. 5. 12. Shout triumphantly Psal. 41. 12. Silence for submission Psal. 62. 2. Silence for destruction Psal. 31. 18. and 49. 13. Simple why so called Psal. 19. 8. Sion the mount Psal. 2. 6. Sitting diversly used Psal. 1. 1. and 102. 13. Skies Psal. 18. 12. Sleepe for death Psal. 13. 4. Sleepe for rest Psal. 127. 2. Son diversly used Psal. 79. 11. and 80. 16. and 89. 23. Son for every young thing Psal. 114. 4. and 147. 9. Soule what it is Psal. 16. 10. Soule for life Psal. 35. 4. for will Psal. 26. 12. Standing for continuing Psal. 33. 11. and â—11 3. for ministring Psal. 134. 1. Statute or Decree what it meaneth Psal. 2. 7. and 148. 6. Strength for praise Psal. 8. 3. Strength for kingdome Psal. 21. 2. Strength for Gods Arke Psal. 78. 61. Stilnesse what it meaneth Psal. 4. 5. Stirring Psal. 4. 5. Sunne whereof it is named Psal. 19. 5. Sinne properly is missing or misse-doing Psal. 4. 5. Sinners who they are Psal. 1. 1. Swallowing for destroying Psal. 21. 10. T TArshish for the Ocean sea Psal. 48. 8. Tell for preach Psal. 2. 7. Tent what it is Psal. 15. 1. Testimonies of God what they are Psal. 19. 8. Together diversly used Psal. 33. 15. and 141. 10. Trespasses what they are Psal. 5. 11. Tribes of Israel whereof named Psal. 78. 55. Tyrus the Citie described Psal. 45. 13. V VAine idols Aelim whereof named Ps. 96. 5. Vanities for idols Psal. 31. 7. Vnconstant foole Psal. 49. 11. Vnicorne Psal. 22. 22. Voice for thunder Psal. 29. 3. To give the voice what it meaneth Ps. 18. 14. Vowes Psal. 50. 14. W WAlking for conversation Ps. 1. 1. and 56. 14. Warre whereof it is named Ps. 35. 1. Waters for troubles and peoples Ps. 18. 5 17. and 124. 4. Way for course of life or religion Ps. 1. 1. 25. 4. Wicked what it signifieth Psal. 1. 1. Wofull evils whereof so called Psal. 5. 10. Wondrous excellent Psal. 8. 2. Word for thing or matter Psal. 7. 1. Worke for wages or reward Ps. 109. 20. 95. 9. Hebrew phrases observed which are somewhat hard and figurative 1 DEfect or want of words as Of a Verbe substantive am art is c. Psal. 2. 7. and often Of a Noune substantive after a Verbe Psal. 103. 9. and 109. 21. and 137. 5. 139. 20. Of a Noune substantive after an adjective Psalme 10. 10. Of a Verbe generally Psal. 69. 11. and 18. 7 29. Of a Pronoune Psal. 45. 4. and 59. 14. and 68. 36. and 69. 2. and 71. 18. and 115. 12. Of a Preposition Psal. 5. 4. and 2. 8. and 9. 12. and 42. 3. Of a part of a sentence Psal. 6. 4. and 89. 36.
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
accompanied with a promise of all carefull and loving duty acceptation and obedience on her part For to finde him without or in the street where the Wisedome of God crieth and teacheth Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to goe forth to meete him as the virgins should to the Bridegroome Matth. 25. 6. and both lovingly boldly to entertaine and welcome him by receiving and obeying his Gospell as the sequell Shew 〈…〉 See also Song 3. 2. 4. would kisse thee a signe of love honour and of obedience as all are exhor 〈…〉 d to kisse the sonne Psal. 2. 12. See Song 1. 2. they should not despise me that is men should not or I should not be despised for so this manner of speech often importeth as is noted on Gen. 16. 4. Persons are despised or contemned when either they doe or are thought to doe that which is not honest or comely Gen. 38. 23. 2 Sam. 6. 16. or when they misse of their purpose and are laughed to 〈◊〉 with contempt Esa. 37. 22. Neither of these should befall her doing but her duty in 〈◊〉 and modest sort and obtaining Christ whom her soule desired What the state of a people is without Christ and how subject they are to shame and reproach the Lord himselfe sheweth in Esa. 54. 1. 4. 6. But them that honour God he will honour and they that despise him shall be lightly-esteemed 1 Sam. 2. 30. and if any man serve Christ 〈◊〉 will the Father honour Ioh. 12. 26. Vers. 2. I would leads thee to weet with honour and solemnity with joy and gladnesse for Kings and great personages are said to be sed brought along Esa. 60. 11. Psal. 45. 15. 16. Here that which the faithfull desire receive of God of Christ to be led and to be brought to his holy mountaine 〈◊〉 43. 3. they promise to doe unto Christ but the Lord doth it by the sight of his Word and Spirit Esa. 63. 14. Psal 143. 10. they doe it unto 〈◊〉 by earnest prayers stirring-up themselves to take hold on him Esa. 64. 1. 7. my mothers house the state of Ecclesiastical policie and publike assembly figured by the house or Temple of God in Ierusalem of old unto which the Chaldee paraphrase here referreth it but is fulfilled in Christian Churches which are Gods house and temple now Heb. 3 6. 2 Cor. 6. 16. especially in that Ierusalem which is the mother of us all Gal. 4. 26. See Song 3. 4. thou should instruct me or shalt teach shalt learne me speaking to Christ whose instruction shee would gladly receive Thus also the Greeke interpreteth it thou shalt teach me and the Chaldee thou shalt teach me to feare before the Lord. It may also bee referred to the mother aforesaid shee that instructeth her but the former seemeth most agreeable and sheweth both her desire and the end of bringing Christ unto her home that shee might be further taught and builded up by the doctrines of his Gospell And thus it is prophesied how in the last daies many people should say Come and let us goe up to the house of the God of Iakob and hee will teach us of his wayes and we will walke in his pathes c. Esa 2. 2. 3. Mich. 4. 1. 2. of spiced wine wine sweeted with a mixture or confection of spices such in the Law were put into the holy incense and oile Exod. 30. 34. 35. 23. 25. such were also used at the buriall of the dead 2 Chronicles 16. 14. and for banquetting as this place sheweth the juyce or the new-liquor the sweet-wine which hath the name of treading or pressing out of the pomegranats or grapes Hereby she signifieth that the word should not be fruitlesse in her but that she would honour Christ with her graces and render unto him such fruits of faith as should bee sweetned spiced with his owne Spirit in her wrung out of her by the same whiles she hath fellowship in his afflictions For when Christ administreth the comforts of his Word and Spirit hee giveth us wine to drinke Prov. 9. 1. 5. Esa. 55. 1. 3. and when wee bring forth the fruits of his Spirit and with them doe glorifie him and edifie our brethren he counteth himselfe refreshed as with wine and taketh pleasure in his people See Song 4. 10. and 5. 1. This juyce and wine spiced with the truth faith grace and spirit of the Lord is contrary to that cup in the womans hand full of abhominations and filthiness of her fornication the heresies idolatries and other fruits of the flesh with which 〈◊〉 the inhabitants of the earth were made drunke Rev. 17. 2. 4. Vers. 3. under mine head understand it prayer-wise as before let it be under or should be under my head The Spouse privy to her owne infirmities and desirous of strength and comfort from Christ 〈…〉 eth that she may be sustained by him and find rest to her soule in the feeling of his love whose grace is sufficient for her whose strength is made per 〈…〉 weakenesse 2 Cor. 12. 9. See before in Song 26. where the like words are used Vers. 4. I adjure you or I charge you by an oath 〈…〉 here injoying Christ desireth the continuance of his grace and chargeth her friends that they should by no means disquiet provoke or grieve him as shee had adjured them twise before Song 2. 7. and 3. 5. See the annotations there why should yee stirre that is doe not stirre for it will not be for your profit before it was said if yee stirre in the like sense and there in Song 2. 7. and 3. 5. the Roes and Hindes of the field were mentioned which are not here Vers. 5. Who is this this woman This either implyeth the springing up of a new Church conducted by Christ through the wildernesse of this world or if it be understood of the former it sheweth the admiration of the daughters of Ierusalem at her increase strong faith patience holy order c. whiles she followeth and relyeth upon Christ. So before in Song 3. 6. the wildernesse the peoples of this world out of which the people of God are chosen and called Ezek. 20. 35. Ioh. 15. 19. It signifieth also her former misery under persecution or under the bondage of sinne and satan from which shee escapeth by Christ for the wildernesse was a dry and thirsty land a land of drought and of the shadow of death Ezek. 19. 13. Ier. 2. 6. that leaneth or leaning cleaving to adjoyning associating her selfe it is a word not elsewhere used in Scripture and is borrowed from the Arabian language the Greeke translateth it confirming or strengthening her selfe It signifieth her weakenesse in her selfe unable to sustaine her steppes but her strength in Christ her beloved on whom she leaning by faith is confirmed against all doubts fears dangers difficulties tentations and by her union with him is made partaker of all grace and comfort for hee
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit