made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising âod with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as ãâã Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by ãâ¦ã th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes ãâ¦ã is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name ãâã in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his TharguÌ paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
thy judgements to the King and thy justice to the Kings sonne That he may judge thy people with justice and thy poore afflicted ones with judgement The mountains shall bring forth peace to the people and the hills with justice He shall judge the poore afflicted of the people he shall save the sonnes of the needy and shall breake downe the fraudulent oppressour They shall feare thee with the Sunne and before the Moone to generation of generations Hee shall come downe like the raine upon the mowen grasse as the showers the dispersed moisture of the earth In his dayes shall the just man flourish and multitude of peace untill the Moone be not And he shall have dominion from sea unto sea and from the river unto the ends of the land They that dwell in dry places shall kneele before him and his enemies shall licke the dust The kings of Tharshish and of the Iles shal render an oblation the kings of Sheba Seba shall offer a present And all kings shall worship him all nations shall serve him For he shall deliver the needy that cryeth out and the poore afflicted and him that hath no helper He shall mercifully spare the poore and needy and shall save the soules of the needy He shall redeeme their soule from fraud and violent wrong and precious shall their bloud be in his eyes And he shall live and he shall give to him of the gold of Sheba and shall pray for him continually shall blesse him all the day There shall bee a parcell of Corne in the land in the top of the mountaines the fruit thereof shall shake like Lebanon and flourish shall they of the City as the herbe out of the earth His name shall be for ever his name shall be continued before the Sunne and they shall blesse themselves in him all Nations shall call him blessed Blessed be Iehovah God the God of Israel which doth marvellous things himselfe alone And blessed be the name of his glory for ever and let all the earth be filled with his glory Amen and Amen Ended are the prayers of David sonne of Iesse Annotations FOr Solomon the Greeke addeth a Psalme of David for Solomon and the last verse sheweth it to be made by David and it concerneth Christ and his Kingdome figured by Solomon Song 3. 11. and therfore called by his name as elsewhere he is called David Hos. 3. 5. Such also is the title of the 127. Psalme Kings sonne to whom the right of the Kingdome belongeth by birth and inheritance So Christ was King Davids sonne and borne King of the Iewes Mar. 11. 10. Mat. 2. 2. and 22. 42. to him the Father gave all judgement Iohn 5. 22. The Chaldee expoundeth the King to bee Christ and the Kings sonne to be King Davids son Vers. 2. That he may or Let him judge that is governe thy people in justice that is justly wherefore he is named Melchizedek that is King ãâã justico Heb. 7. 2. of whom it was prophesied behold a King shall reigne in justice Isa. 32. 1. Vers. 3. The mountaines shall bring forth or shall beare to wit as their fruit for so this phrase importeth Iob 40. 15. This and the rest that follow may also bee read prayer-wise let the mountaines beare c. The Chaldee paraphraseth The dwellers on the mountaines shall bring peace to the people of the house of Israel peace that is prosperitie plenty of fruits which should be injoyed with peace as all Solomons dayes Israel dwelt without feare every man under his vine and figtree 1 King 4. 25. And under Christ the worke and effect of justice is peace quietnesse and assurance for ever Isa. 32. 17. Rom. 5. 1. the mountaines drop downe new wine and the hils flow with milke Ioel 3. 18. Amos 9. 13. hils with justice that is the hils also shall beare peace with justice both peace and justice as these two are said to kisse each other Psal. 85. 11. and Christ is King both of justice and peace Heb. 7. 2. his Kingdome is justice peace and joy Rom. 14. 17. It may also be read for justice Vers. 4. shall judge that is shall deliver see the notes on Psal. 43. 1. save the sonnes of the needy that is the needy persons in Chaldee shall redeeme the sonnes of miserie that is such as are in wretched case the fraudulent oppressor whom the Greeke here calleth sycophant which word is used for injurying by forged cavillation Luk. 19. 8. and 3. 14. See before in Psal. 62. 11. Vers. 5. They shall feare men shall reverence that is worship and serve thee So feare is used for worship Isa. 29. 13. Mat. 15. 9. with the sun or before the sun as is after expressed vers 17. as the Hebrew ghnim with is elsewhere used for before Est. 7. 8. and before the sun and moone meaneth continually so long as they shine on the earth which is so long as the world endureth Gen. 8. 22. Psal. 89. 37 38. The Chaldee intrepreteth it with the rising of the sunne and in the light of the moone that is at morning and evening day and night as the twelve Tribes are said so instantly to serve Act. 26. 7. Vers. 6. the mowen grasse the medow which being mowen in the beginning of Summer craveth raine that it may grow againe The orginall word signifieth also a shorne fleece of wooll which sense some keepe here and referre it to the deaw that fell on Gedeons fleece when the land was dry and againe on the land when the fleece was dry Iudg. 6. 37 40. Solomon and Christ are here said to come downe as raine in respect of the doctrine and administration of judgement by them So Moses said My doctrine shall drop as the raine c. Deut. 32. 2. and Iob said they waited for me as for the raine c. Iob 29. 23. and the Lord shall come unto us as the raine c. Hos. 6. 3. the dispersed moisture understand which are the moisture that is which showres doe moisten the earth Zarziph the Hebrew word used only in this place hath the signification of dispersing moisture or water as is by showers God having divided spouts for the raine whereby it is strowed abroad upon the earth Iob 38. 25. Wherefore the former word showers implieth raine that falleth with manifold or millions of drops as Psal. 65. 11. Vers. 7. multitude of peace to wit shall be or shall flourish and this Shalom peace may respect the name of Shelomoh or Solomon which signifieth peaceable as was promised to David Behold a son is borne to thee which shall be a man of rest for I will give him rest from all his enemies round about therefore his name is Solomon and I will send Salom peace and quietnesse upon Israel in his daies 1 Chron. 22. 9. moone be not or be taken away as the Greeke explaineth it that is till the worlds end as before vers 5. Vers. 8. from sea to sea
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remeÌbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diââersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
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
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chaÌgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * ãâã ãâã ãâã ãâã ãâã Noes name are the letters of * ãâã ãâã ãâã ãâã ãâã Grace in Hebrew the order being changed ãâã ãâã ãâã ãâã ãâã These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision Esay 1. 1. for to his Prophets God spake by visions Num. 12. 6. and Abram is of God himselfe named a Prophet Gen. 20. 7. feare not that is be not dismayed or overcome with feare so feare not Mat. 28. 5. is bee not astonyed Mark 16. 6. The Prophets were sometime terrified with visions as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts which Abram had as his answer sheweth a shield that is a protection as the name of a shield in the Hebrew signifieth so the Greeke saith I will protect thee the Chaldee paraphraseth my word shall be thy strength A like promise is to all Gods people in Psal. 115. 9. 10. 11. great or as the Greeke translateth shall be very much Abram had sowne righteousnesse and therefore should reape a faithfull reward Prov. 11. 18. though he were not enriched by the King of Sodom Gen. 14. 22. 23. Vers. 2. Lord in Hebr. Adonai which signifieth my stayes or pillars implying in it a mystery of the holy Trinity and fitly spoken here to God the Lord of heaven and earth Mat. 11. 25. who as a base sustained Abram in all infirmities It is written here with long A in the end and so is proper to God having the vowels of Iehovah when it is written with a short a it is applied to creatures In in the forme singular Adón Lord or susteyner it is also ascribed unto God the Lord of all the earth Psal. 97. 5. and in the forme plurall Adonim as Mal. 1. 6. If I be Adonim a Lord where is my feare Iehovih or God in Greeke Lord this name is usually thus written when it is joyned with the former Adonai and it hath the consonant letters of Iehovah and the vowels of Aelohim God and where one Prophet writeth Adonai Iehovih as here 2 Sam. 7. 18. aââther writing the same saith Iehovah Aelohim 1 Chron. 17. 16. It is of the same signification that Iehovah whereof see Gen. 2. 4. goe childlesse by going the Ierusalemy paraphrast understandeth going out of the world as fearing he should dye childlesse and so the promise before given should be frustrate Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth I am let depart as Simeon speaketh in Luke 2. 29. childlesse The Hebrew well beareth this sense for thou shalt goe with thy fathers 1 Chron. 17. 11. is expounded thou shalt sleepe or lye downe with thy fathers 2 Sam. 7. 12. the steward or administrator dispenser Hebr. ben meshek the son of administration or of running about or sonne of leaving that is the man that runnes about and administreth or to whom I leave the affaires of mine house such we call a Steward So the Chaldee saith bar parnesaah that is son of feeding governing or procuration meaning the Steward whose duty is to give the family their portion of meat in due season Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease But Abram had one principall old servant ruler of all that he had Gen. 24. 2. of whom this seemeth to bee meant Eliezer of Damaskus or the Damaskean Eliezer as the Chaldee hath it Damaskus being put for a man of Damaskus as Israel 1 King 12. 18. is put for the sonnes of Israel 2 Chron. 10. 18. though some take Damaskus in Hebr. Dammesek to bee the name of a man here Of Eliezer or Eliazar as the name is written in Exod. 6. 25. is formed Lazer by leaving out the first letter as in other countries they used in Greek Lazaros whom Christ in the Parable maketh to sit in heaven in Abrahams bosome Luke 16. 23. that is to banquet with him next unto him as Mat. 8. 11. Ioh. 13. 23 Vers. 3. seed that is a child as the Chaldee expoundeth it son of my house that is my houshold servant or bondman borne so in Eccl. 2. 7. I got men-servants and women-servants and I had sonnes of the house that is home-borne-slaves so called to distinguish them from sonnes of the wombe Prov. 31. 2. Iob 19. 17. See before Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre or inheriteth that is as the Greeke translateth shall inherit mee shall possesse and enjoy all that I have So to inherit Gad Ier. 49. 1. which is there explained to dwell in his cities Vers. 4. And behold the Greeke turneth it And straight way it noteth Gods speedy helpe of Abrams infirmity shall come out that is the sonne of thine owne body opposed to the sonne of the house or servant aforesaid So the Chaldee translateth a sonne whom thou shalt beget A like promise was to David 2 Sam 7. 12. thy seed after thee which shall come out of thy bowels for which in 1 Chron. 17. 11 is written which shall be of thy sonnes Vers. 5. the starres which cannot by man bee numbred Ierem. 33. 22. onely God counteth their number and calleth them all by names Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth here like the stars of heaven that might signifie his naturall seed this his spirituall and heavenly as the Apostle teacheth us two sorts of Abrams children Rom. 9. 7. 8. Gal. 4. 22. 24 c. Hereupon the Israelites are in Iosephs dreame and in Daniels vision called starres and the host of heaven Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven and sand of the sea so shall thy seed be and so it was fulfilled in Moses time Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram Gen. 22. 17. and to Isaak Gen. 26. 4. and in them to Israel Exod. 32. 13. Vers. 6. he beleeved or had faith This is the first place where faith or beleefe is expresly spoken of in Scripture and is found in Abram called the father of all beleevers Rom. 4. 11. 12. 16. and hath imputation of justice added to it because under this promise Abram saw and beleeved in Christ and it was before either the law was given or circumcision ordained Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abrams faith is highly commended in that against hope he beleeved in hope that he should become the father of many nations according to that which was spoken So shall thy seed be And being not weake in faith he considered not his owne body now dead being about an hundred yeeres old or the deadnesse of Saraes wombe he staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what hee had promised he was able also to performe and therefore it was imputed unto him for justice Rom. 4. 18. 22. The Hebrew word for beleeved meaneth that hee thought and trusted the words of God as sure certaine
just with the wicked and that the just should bee as the wicked far-be-it from thee shall the Iudge of all the earth not doe judgement And Iehovah said If I shall find in Sodom fifty just men within the city then will I spare all the place for their sake And Abraham answered and said Behold now I have taken upon me to speake unto the Lord and I am dust and ashes If-so-be there lacke of fifty just men five wilt thou destroy for five all the city And he said I will not destroy if I shall find there fourty and five And he added again to speake unto him and said If-so-be fourty be found there and hee said I will not doe it for fourties sake And he said O let not now the Lord be wroth and I will speake If-so-be thirty be found there and hee said I will not doe it if I shall find thirty there And he said Behold now I have taken-upon me to speake unto the Lord If so be twenty shall be found there And he sayd I will not destroy for twenties sake And hee sayd O let not now the Lord bee wroth and I will speake but this once If-so-be ten shall bee found there And he said I will not destroy for tennes sake And Iehovah went-away when as he had made-an-end of speaking unto Abraham and Abraham returned to his place Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the fourth section of the Law called of the first word Vajera that is And the Lord appeared See Gen. 6. 9. Vers. 1. appeared or was seene of him meaning Abraham This vision was to renew the promise of Isaaks birth and to acquaint Abraham with Gods purpose of destroying Sodom And for us to see how Abrahams faith wrought with his workes and by workes faith was made perfect as Iam. 2. 22. the akes that is the oke-grove or the plaine see Gen. 13. 18. in the heat that is at âoone as the Greeke translateth it At such time travellers wexe saint and hungry heat also figureth afflictions Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace Mat. 25. 35. Vers. 2. three men so they seemed at first to Abraham but he entertained Angels unawares Heb. 13. 2. for one of these is called Iehovah vers 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth ver 25. 27. And this was Christ Rom. 10 9. Iohn 5. 22. The other two were created Angels Gen. 19. 1. The Hebrew Doctors here say And behold three Angels were sent to Abraham our father and they three were sent for three things because it cannot be that moe things then one should be sent by the hand of one of the high Angels The first Angell was sent to shew glad-tidings unto Abraham our father that Sarah should beare Isaak The second Angell was sent to deliver Let from the overthrow of Sodom The third Angell was sent to overthrow Sodom and Gomorrha Admah and Seboim Thargum Ierusalemy on Gen. 18. before him or against him thus occasioning Abraham to come unto them who presently ran and so pursued hospitality as the Apostle speaketh Rom. 12. 13. Vers. 3. Lord the Hebrew Adonai is written with long A in the end which is the usuall title of God as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord and the Chaldee expresseth it by the letters of Iehovah otherwise then in Gen. 19. 2. And Abraham in vers 27. under this title acknowledgeth him for God opposing himselfe as dust and ashes Vers. 4. leane ye downe that is rest ye or as the Greeke translateth refresh your selves Vers. 5. sustaine ye or uphold that is comfort or strengthen your heart the Greeke translateth it eat Bread is compared to a staffe or stay Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes or measures each of them was at least a pottle bigger then our English pecke for three of them made an Ephah or Bushel wherof see Exodus 16. 36. The Hebrewes write that this their pecke which they call Seah the Greeke Saton contained as much as 144 common hens egges For their least measure is the quantity of an egge sixe whereof doe make a measure called Log or Pinte whereof see Lev. 14. 10. and foure of them Logs make a Kab wherof see 2 Kin. 6. 25. and sixe Kabs make this Seah or Pecke three whereof Abraham prepareth here for three mens dinner which with other things doe manifest his liberality contrary to Nabals 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened Mat. 13. 33. That which in Ruth 2. 17. is an Ephah or Bushell of barly the Chaldee Paraphrase there calleth three Seahs or peckes So also in Exod. 16. 36. flowery meale that is fine meale Hebr. meale of flower This and the tender and good calfe vers 7. sheweth that Abrahams benevolence was of the best things that hee had See the annotations on Gen. 4. 4. Vers. 7. the herd or the beeves as the Greeke and Chaldee turne it a calfe Hebr. son of the herd or beefe so sonnes of the flocke for Lambes Psal. 114. 4. sonne of the asse for a foale Gen. 49. 11. ãâ¦ã es of the Vâicorne Psal. 29. 6. and sundry the like to make it to weet ready that is to dresse it An usuall phrase for preparing dressing or trimming any thing so to make the Passover Exod. 12. 48. Mat. 26. 18. and other sacrifices Exod. 10. 25. Psal. 66. 15. Vers. 8. set Hebr. gave standing the Chaldee translateth he ministred to them And so the Hebrew word oft signifieth as the Levites that stood Neh. 12. 44. that is served or wayted so hee which stood before the King Ier. 52. 12. is said to bee the servant of the King 2 King 25. 8. And this setteth forth Abrahams humility Vers. 9. in the tent It is a vertue for women to be keepers at home Tit. 2. 5. but the lewd womens feet abide not in her house Prov. 7. 11. Vers. 10. Returning I will returne that is I will certainly returne see Gen. 2. 17. This was a word of promise whereby the children of God and true seed of Abraham were discerned from the other Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe but by the complement of the thing promised when this time reviveth or liveth that is the next yeere at this time as appeareth by the accomplishment Gen. 21. 2. 5. for then Abraham was an hundred yeere old and now he was ninety nine Gen. 17. 24. In the revolution of the yeere things returne to the same life and estate which they had before And in spirituall things when promises are fulfilled it is called the acceptable yeere of the Lord Luke 4. 19. So a City is said
will not eate untill I have spoken my word and hee said speake And hee said I am Abrahams servant And Iehovah hath blessed my Lord greatly and he is become great he hath given him flocks and heards and silver and gold and men seruants and women-servants and camels and asses And Sarah my lords wife bare a son to my lord after her old-age and he hath given unto him all that hee hath And my lord made me swear saying Thou shalt not take a wife unto my sonne of the daughters of the Canaanite in whose land I dwell If thou shalt not goe unto my fathers house and unto my family and take a wife unto my son And I said unto my lord if so be the woman will not goe after me And he said unto me Iehovah he before whom I have walked will send his Angell with thee and will prosper thy way and thou shalt take a wife unto my sonne out of my family and out of my fathers house Then shalt thou be cleare from my exsecration when thou shalt come unto my family and if they will not give thee one then shalt thou be cleare from my exsecration And I came this day unto the well and I said Iehovah God of my lord Abraham if thou bee now prospering my way the which I go Behold I stand by the waters and let the maid that commeth forth to draw and I say to her let me drinke I pray thee a little water out of thy pitcher And shee say to mee Both drinke thou and I will draw for thy camels also let the same bee the woman whom Iehovah hath evidently appointed for my lords son And before I had made-an-end of speaking in my heart behold Rebekah came forth and her pitcher on her shoulder and shee went downe unto the well and drew and I said unto her let mee drinke I pray thee And she hasted and let-downe her pitcher from upon her and said drinke thou and I will give thy camels drink also and I drank and she gave the camels drink also And I asked her and said whose daughter art thou and she said the daughter of Bethuel son of Nachor whom Milcah bare unto him and I put the earering upon her face and the bracelets upon her hands And I bended downe-the-head and bowed my selfe unto Iehovah and I blessed Iehovah God of my lord Abraham who led mee in the way of truth to take the daughter of my lords brother unto his son And now if you will doe mercy truth unto my lord tell me and if not tell me that I may turn unto the right-hand or unto the left And Laban Bethuel answered said The thing proceedeth froÌ Iehovah we cannot speak unto thee evill or good Behold Rebekah is before thee take her and goe and let her be the wife to thy lords son as Iehovah hath spoken And it was wheÌ Abrahams servant heard their word that he bowed himselfe downe to the earth unto Iehovah And the servant brought-forth vessels of silver vessels of gold and garments and gave to Rebekah and hee gave to her brother and to her mother precious things And they did eate and drinke hee and the men that were with him taried-all-night they rose-up in the morning and hee sayd send me away unto my lord And her brother her mother said let the damsell abide with us daies at least ten afterward she shal goe And he said unto them Hinder me not seeing Iehovah hath prospered my way send me away that I may goe unto thy lord And they said we will call the damsell and will aske of her mouth And they called Rebekah and said unto her Wilt thou goe with this man And she said I will goe And they sent away Rebekah their sister her nurse and Abrahams servant and his men And they blessed Rebekah said unto her Our sister bee thou unto thousands of ten-thousands let thy seed possesse the gate of those that hate them And Rebekah arose and her damsels and they rode upon the camels went after the man and the servant tooke Rebekah and went away And Isaak came from the way to Beer-lachai-roi and he dwelt in the south country And Isaak went-out to meditate in the field at the looking-forth of the evening and he lifted up his eyes saw and behold the camels were comming And Rebekah lifted-up her eyes and saw Isaak she lighted off the camel For she had said unto the seruant what man is this that walketh in the field to meet us And the servant had said he is my lord and she tooke a veile and covered herselfe And the servant told Isaak all things that he had done And Isaak brought her unto the tent of Sarah his mother and he tooke Rebekah and shee was to him a wife and he loved her and Isaak was comforted after his mother was dead Annotations INto dayes that is yeeres see Gen. 18. 11. Hee was now 140 yeeres old for Isaak his son was fourty Gen. 25. 20. and he was borne when Abraham was 100. Gen. 21. 5. Vers. 2. the eldest or the Elder so the Greeke translateth it elder or ancient whereby may bee meant Governour as the words following doe explaine for Elder is an usuall name for Governour Gen. 50. 7. Num. 11. 16. Ruth 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer Gen. 15. 2. under my thigh a signe which Iaakob also required of his sonne Ioseph Gen. 47. 29. eyther to signifie subjection or for a further mystery of the covenant of circumcision or rather of Christ the promised seed who was to come out of Abrahams loynes or thigh as the like phrase sheweth in Gen. 46. 26. of the soules that came out of Iaakobs thigh wherefore Abraham and Iaakob make their thighes as holy signes in respect of Gods promise For otherwise in swearing they used to lift up the hand towards heaven see Gen. 14. 22. Hereupon the Greekes have of the Hebrew word Ierek that is a Thigh framed their Horkos that is an oath even as of the Hebrew Iamin which is the right hand used when oaths were taken Esay 61. 8. they have formed the Greeke word Omnuo to sweare Vers. 3. by Iehovah by whom alone we are commanded to sweare Deut. 6. 13. The Chaldee saith by the word of the Lord that is Christ Ioh. 1. 1. the Canaanite or Canaanites as the Greeke translateth see Gen. 10. 16. This care Abraham had for his sonnes wife lest by marying with unbeleevers he or his posterity should be drawne from God as the Law saith Thou shalt make no mariages with them they daughter thou shalt not give unto his sonne neither take his daughter unto thy sonne for they will turne away thy sonne from following me c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely sheweth in his 6 booke of lawes the end of mariage to be the continuall propagation of
of Melchisedek Gen. 14. and many the like are set downe in few words That men might consider Gods wisedome and providence in things of least esteeme among men Compare 1 Cor. 1. 25. 27. 28. halfe a shekel a weight called in Hebrew bekagh which signifieth cleft or cut in the mids and so the Law expoundeth it to be halfe a shekel Exod. 38. 26. the Greeke translateth it a drachm or dram which if it were halfe the common shekell weighed 80 grains of barley the holy shekell was double so much see Gen. 20. 16. ten to weet shekels as the Chaldee expresly addeth such words as are easie to bee understood are often omitted so a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the three 1 Chron. 11. 18. for the three mighty men 2 Sam. 23. 16. and many the like Vers. 24. Bothuel in Greeke Bathouel sonne of Melcha Vers. 26. bowed himselfe or adored worshipped Iehovah The former word signifieth the bending or stooping with the head this meaneth the bowing or prostrating of the whole body usually called worshipping or adoration So Exod. 4. 31. Gen. 22. 5. Vers. 27. mercy or gracious kindnesse see v. 49. brethren that is kinsfolke see Gen. 13. 8. or brethren is put for brother as the Greeke and Chaldee translateth it and so it is after explained v. 48. Ver. 31. blessed of Iehovah an honourable title used as it seemeth in those times by many as Gen. 26. 29. Ver. 33. there was set to weet by Laban or he set for the Hebrew hath a double reading to afford both senses and so the Greeke translateth he set and the Chaldee they set and here the word meat or bread as the Greeke expresseth is to bee understood as elsewhere other words which the scope of the place sheweth as hee put in Syria 1 Chron. 18. 6. for he put garisons in Syria 2 Sam. 8. 6. See Exod. 34. 7. not eat an example of a diligent and faithfull servant preferring his worke for which he was sent before his food So the Apostle teacheth servants obedience in singlenesse of their heart as unto Christ not with eye-service as men pleasers c. Eph. 6. 5. 6. 7. 8. Vers. 36. after her old-age that is after shee was wexen old and so without natural strength to bear see Gen. 18. 11. all that he hath wherein he also was a figure of Christ whom the Father hath made heyre of all things Heb. 1. 2. and of true Christians who with him shall inherit all things Rev. 21. 7. So againe in Gen. 25. 5. Vers. 38. If thou shalt not goe understand wishing a curse to thy soule if thou goe not for so imprecations were annexed with solemne othes but not expressed see Gen. 21. 23. The Greeke translateth but thou shalt goe which is also the meaning and so expressed before in v. 4. family that is kinred or as the Greeke saith my tribe and so before in v. 4. and after v. 40. 41. Vers. 40. have walked and pleased as the Greeke translateth and that by his calling and faith in his promises as before v. 7. see Gen. 5. 22. and 17. 1. with and before thee see vers 7. Vers. 41. execration or curse as the Greeke here translateth it Before it was called simply an oath vers 8. and so the Chaldee still hath it here but this word and the forme of the oath in v. 38. sheweth it was also with imprecation of evill if he did breake his promise So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah is by the Apostle in Greeke ara that is acurse Rom. 3. 14. and in Num. 5. 21. both are joyned an oath of cursing Ver. 42. if thou be now or O bee thou I pray thee for it was a prayer as the 12. verse before sheweth and as oathes so prayers were often uttered after this manner as in Luke 12. 49. if it were already kindled that is O that it were as the Syriacke translation explaineth it I desire that it were already kindled So in Psal. 139. 19. If thou wouldst slay the wicked that is O that thou wouldest and sundry the like see Gen. 28. 20. Vers. 45. in my heart or unto my heart the Greek saith in my mind This was not expressed before in vers 15. Vers. 46. from upon her from her shoulder and to put upon her hand as was said verse 18. and so the Greeke here joyneth them both Vers. 47. her face or nose forehead from whence it hung downe on the nose so Ezek. 16. 12. See before in ver 22. Verse 48. way of truth that is the true the right way Vers. 49. doe mercy and truth that is deale mercifully and truly or kindly and faithfully which two things as they are often spoken of God towards men as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men as here and in Gen. 47. 29. Ios. 2. 14. The first word signifieth a gracious kind and mercifull affection the other a true and faithfull disposition constantly to performe what is spoken or expected of these both it is said let not mercy and truth forsake thee Prov. 3. 3. Vers. 50. the thing or the word is come forth unto thee the Greeke turneth it speake against thee evill or good that is any thing at all against it but doe rest in the will of God A like speech is in Gen. 31. 24. Vers. 53. vessels or instruments ornaments jewels c. The word is large signifying all things for use or ornament precious things or dainties and by conference with other places the word seemeth to be meant of the precious or dainty fruits of the earth the Greeke translateth it onely gifts This word is used in Deut. 3. 3. 13. 14. 15. Song 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to expresse it in Greeke by opora that is summer or autumn-fruit Rev. 18. 14. Vers. 55. dayes at least ten or thus dayes or ten meaning a yeere or ten moneths The Greeke interpreteth it about ten dayes but the Chaldee addeth or ten moneths and so it may well be understood ãâã yeere of dayes that is a full yeere or at least tenne moneths Dayes is often used for a yeere as is shewed on Gen. 4. 3. Vers. 57. her mouth that is aske her consent or what she will say The Chaldee translateth it and heare what she saith The mouth is put for that which commeth out of the mouth which the holy Ghost expoundeth the word Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech or words as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14. Vers. 59. her nurse named Deborah whom Iaakob buried with lamentation Gen. 35. 8. she was sent for honourable respect and to have tender care
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâanslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. âye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more ãâã ãâã ãâã ãâã ãâã AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soââe the things
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp ãâ¦ã s for I am Iehovah ãâã he aleth thee And they came to Elim and there were twelve weâs of water and se ãâ¦ã ãâã trees and they ãâã there by theââââârs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
glorie of the Majestie of the Lord was revealed upon it in a flame of fire The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. all the mount the mountaines saw the Lord and trembled Hab. 3. 10. they leaped like rammes Psal. 114. 4. the earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal. 68. 6. Iudg. 5. 5. The Greek translateth all the people was astonied Vers. 19. going and waxing strong that is continually proceeding and increasing in londnesse and strength more and more See a like phrase in Gen. 8. 3. Moses spake so fearfull was the sight that Moses said I am sore afraid and tremble Heb. 12. 21. by a voyce by a more gentle meane than the thunder or loud shrilling trumpet that Moses might be confirmed and not affrighted So Daniel being daunted with a vision was strengthned by the Angels words Dan. 10. 8. 16. 17. 19. And this voyce was heard of the people as is likely by that promise unto Moses in verse 9. It signified also that onely the Lords voyce takes away the terrors of the Law for by Moses the Law was given but by Christ who answered the Law and fulfilled it commeth grace and truth Ioh. 1. 17. Vers. 21. testifie unto or charge contest the people Paul used to contest or charge before God and his Angels 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake or that they breake not through to wit the bounds set them to see as Moses did at the first till he was stayed of God Exodus 3. 3. Curiositie is forbidden that men might walke by faith not by sight 2 Cor. 5. 7. and learne humility Rom. 12. 3. The Greeke here translateth Lest they draw neare unto God to consider or to behold and Luke useth the word in that sense in Stephens speech of Moses Act. 7. 31. fall that is be killed of the Lord verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for looking into the Arke of God 1 Sam. 6. 19. So falling is used for staine in Gen. 14. 10. 1 Cor. 10. 8. Vers 22. which come neare that is as the Chaldee explaineth which come neare to minister before the Lord. These priests are after called yong men of the sonnes of Israel Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi Numb 8. 14. 15. 17. 18. sanctifie themselves that is prepare wash and keepe themselves from being defiled with sinne by touching the mount as vers 24. 12. breake forth which the Chaldee expoundeth bee strong that is very angry but it implieth death also when God breaketh forth as the breach of waters upon men to destroy them as 2 Sam. 5. 20. and 6. 6. 7. 8. Vers. 23. cannot or shall not be able to come up by reason of the former charge and limitation It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people but God urgeth it againe verse 24. so restraining the curiositie of the people and shewing the end of the Law to be rather to exclude men from God by reason of their sinnes than to justifie or give them life as doth the Gospell for it was the ministration of death 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina is in bondage with her children Gal. 4. 25. Vers. 24. breake through the Greeke here translateth let them not violently presse to come up but that which the Law suffereth not the Gospell admitteth Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24. CHAP. XX. 1 The ten Commandements are spoken by God on mount Sinai 18 With thunders lightnings sound of the trumpet c. whereat the people are afraid 20 Moses comforteth them 22 God upon this occasion againe forbiddeth them Idolatrie 24 Of what sort the altar should be AND God spake all these words saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other gods before my face Thou shalt not make unto thee a graven thing or any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe my Commandements Thou shalt not take up the name of Iehovah thy God in vaine for Iehovah will not hold him guiltlesse that shall take up his name in vaine Remember thou the Sabbath day to sanctifie it Six daies shalt thou labour and shalt doe all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy son or thy daughter thy man servant or thy woman servant or thy cattel or thy stranger which is within thy gates For in sixe daies Iehovah made the heavens and the earth the sea and all which are in them and rested in the seventh day therefore Iehovah blessed the Sabbath day and sanctified it Honour thy father and thy mother that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not answer a false witnesse against thy neighbour Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife or his man servant or his woman servant or his oxe or his asse or any thing which is thy neighbors And all the people saw the voices and the lightnings and the voice of the trumpet and the mountaine smoaking and the people saw and removed away and they stood a farre off And they said unto Moses Speake thou with us and we will heare and let not God speake with us lest we die And Moses said unto the people Feare not for God is come for to tempt you and that his feare may be before your faces that you may not sinne And the people stood afarre off and Moses drew neere unto the thicke darknesse where God was And Iehovah said unto Moses Thus thou shalt say unto the sons of Israel you have seene that I have spoken with you out of the heavens Yee shall not make with me gods of silver or gods of gold yee shall not make unto you An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offrings and thy peace offrings thy sheepe and thy oxen In every place where I shall make the memoriall of my name I wil come unto
for thousands forgiving iniquity and trespass and sinne and that will not clearing cleare the guilty visiting the iniquity of the fathers upon the sonnes and upon the sonnes sonnes unto the third and unto the fourth generation And Moses made-hast and bended downe-the head toward the earth and bowed himselfe And he said If ô now I have found grace in thine eyes ô Lord let the Lord now goe amongst us for it is a stiffe necked people and pardon thou our iniquity and our sinne and take us for thine inheritance And he said Behold I strike a covenant before all thy people I will doe marvels which have not beene created in all the earth or in any of the Nations and all the people amongst which thou art shall see the work of Iehovah for it is a fearfull thing which I doe with thee Observe thou that which I command thee this day Behold I drive out from before thee the Amorite and the Canaanite and the Chethite and the Pherizzite and the Evite and the Iebusite Take heed to thy selfe lest thou strike a covenant with the inhabitant of the land into which thou entrest lest hee bee for a snare in the midst of thee But ye shall destroy their altars and breake their pillars and cut-downe their groves For thou shalt not bow-downe thy selfe to another God for Iehovah whose Name is Iealous hee is a Iealous God Lest thou strike a covenant with the inhabitant of the Land and they goe a whoring after their gods and sacrifice unto their gods and he call thee a ãâ¦ã eat of his sacrifice And thou take ãâã Daughters unto thy Sons and his daughter goe a whoring after then gods and ãâã thy sonnes goe-a-whoring after then g ãâ¦ã Thou shalt not make unto thee any m ãâ¦ã gods The feast of unleavened cakes sh ãâ¦ã thou keepe seven dayes ãâ¦ã on shalt eaten levened cakes as I commanded thee at thâ appointed time of the moneth of Abib foâ in the moneth of Abib thou camest out from Egypt All that openeth the wombe is mine and all thy cattell that is male that which openeth the wombe of oxe and of sheepe And that which openeth the wombe of an asse thou shalt redeeme with a lambe and if thou wilt not redeeme it then thou shalt breake the necke of it Every firstborne of thy Sonnes thou shalt redeeme and they shall not appeare before me empty Sixe dayes thou shalt labour and in the seventh day thou shalt cease in eating-time and in harvest thou shalt cease And thou shalt observe to thee the feast of weekes of the first fruits of Wheat harvest and the feast of ingathering at the revolution of the yeer Three times in the yeere every male of thee shall appeare before the face of the Lord Iehovah the God of Israel For I will cast out the nations from before thee and will inlarge thy border and no man shall desire thy land when thou goest up to appeare before the face of Iehovah thy God three times in the yeere Thou shalt not slay the blood of my sacrifice with levened bread neither shall the sacrifice of the feast of the Passeover remaine unto the morning The first of the first fruits of thy Land thou shalt bring into the house of Iehovah thy God Thou shalt not seeth a kid in his mothers milke And Iehovah said unto Moses Write for thee these words for after the Tenor of these words I have stricken a covenant with thee and with Israel And hee was there with Iehovah Forty dayes and forty nights hee did eate no bread nor drinke water and he wrote upon the Tables the words of the covenant the tenne words And it was when Moses came downe from mount Sinai and the two Tables of Testimony in Moses hand when he came downe from the mount that Moses knew not that the skinne of his face shone when he spake with him And Aaron and all the Sonnes of Israel saw Moses and behold the skinne of his face shone and they feared to come nigh unto him And Moses called unto them and Aaron and all the Rulers of the Congregation returned unto him and Moses spake unto them And afterward all the Sonnes of Israel came nigh and hee commanded them all that Iehovah had spoken with him on mount Sinai And Moses made an-end of speaking with them and he put a veile upon his face And when Moses went in before Iehovah to speake with him he tooke off the veile untill hee came out and spake unto the Sonnes of Israel that which he was commanded And the sons of Israel saw the face of Moses that the skin of Moses face shone and Moses did put the veile againe upon his face untill he went in to speake with him Annotations HEw thee or Hew unto thy selfe whereas the former tables were the worke of God himselfe Exod. 32. 16. See the notes on Exod. 31. 18. Here followeth the renewing of the covenant between God and his people rehearsed againe in Deut. 10. 1. c. and I The Greeke here addeth and come thou up unto me into the mount and I c. So Moses himselfe repeateth it in Deut. 10. 1. Vers. 2. present thy selfe or stand for me there that is wait till I come downe as vers 5. and then as the Chaldee translateth stand before me there And this being to be done in the morning it was a signe of mercy Psal. 90. 14. and 30. 6. and 5. 4. Vers. 3. before the Greeke translateth neere the mount see Exod. 19. 12. 13. with the annotations Vers. 5. descended by a manifestation of his glorious presence The Chaldee saith was revealed See Exod. 19. 18. ãâã be proclaimed that is the Lord did proclaime as hee promised Exod. 33. 19. Or it may be understood of Moses and translated he called on the name of Iehovah for so the Hebrew phrase sometimes signifieth as Gen. 12. 8. Verse 6. passed by that is as the Chaldee translateth caused his Majesty Shecinah to passe by Whereupon the Hebrewes comparing this with Exod. 33. 19. 22. say The Shecinah or divine-Majesty called I passed by R. Menachem on Exod. 34. So they held this Shecinah to be one with the Father See after on vers 9. he proclaimed that is God proclaimed Exod. 33. 19. But Thargum Ierusalemy referreth it to Moses saying And the glory of the Majesty of the Lord passed before him and Moses prayed and said c. Howbeit Moses him-selfe saith the Lord spake these words Numb 14. 17. 18. And so other of the Hebrewes understand it as before that Shecinah the Divine-presence proclaimed these properties R. Menachem Iehovah Iehovah c. Here all Gods goodnesse passed before Moses and was proclaimed according to the promise Exod. 33. 19. the three first titles signifying God in his Essence or Being distinguished in three persons 1 Iohn 5. 7. God in Hebrew Ael which signifieth Mighty see Gen. 14. 18. pittifull or compassionate of tender mercy These next seven attributes shew Gods
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
27. eate to the full or eate unto satieââe see the notes on Lev. 26. 5. Vers. 20. behold we shall not sow the Greeke ãâ¦ã teth it if we sow not nor gather c. This saying or thought of theirs God approveth not oâ for hee teacheth men by the sâwles of the aire and lilies of the field to take no thought what to eate or drinke or wherewith to be clothed Matt. 6. 25. 26. c. But preventeth the objection of humane infirmitie by promise of extraordinary blessing to them that obey his Law The like hee doth in Exodus 34. 23. 24. about their going up to this solemne feasts and in Mitthew 6. 33. to all that seeke his kingdome and righteousnesse Verse 21. will command that is will powerfully send as the Greeke interpreteth I will send but it noteth the power and efficacie of Gods word who sendeth his edict upon earth and his word runneth very swiftly Psalme 147. 15. So Moses againe speaketh of commanding the blessing Deuteronomie 28 8. and David in Psalme 133. 3. and of commanding salvation Psalme 44. 5. and 71. 3. of commanding strength Psalme 68. 29. and other things which hee effectually prââââeth and causeth to come to passe 2 Samuel 17. 14. Verse 22. yee shall eate This promise of blessings and the fruition of them was to encourage them in obedience to Gods Law for godlinesse is profitable unto all things having promise of the life which now is and of that which is to come 1 Timothie 4. 8. And God is able to make all grace abound towards us that wee alwayes having all-sufficiencie in all things may abound to every good worke And he that ministreth seed to the sower will both minister bread for your food and multiply our seed sowen and increase the fruits of our righteousnes 2 Cor. 9. 8. 10. Vers. 23. for ever or absolutely precisely Hebrew to binding-fast meaning unto the buyer as ver 30. and this the Greeke version favoureth translating unto confirmation that is to bee firme and fast unto him that bought it as his owne for ever And as the originall word is sometime used for cutting off so it may here bee Englished and then it meaneth it should not bee sold so as to bee cut off off from redemption as vers 24. or to bee absolutely cut-off from the first owner The Chaldee translateth absolutely or properly for the proprietie of him that buyeth the same Hereupon Naboth would not sell his inheritance to the King 1 King 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites they might not sell it neither exchange nor alienate the first fruits of the land because it was holy unto the LORD is mine Though the whole earth be the Lords and the plentie thereof Psal. 24. 1. yet the land of Canaan was his in more speciall manner even as Israel to whom he gave it was his peculiar people above others Exod. 19. 5. because he had sanctified it to be the inheritance of his Church here on earth Gen. 12. 7. and a figure of the inheritance of his saints in heaven Hebrewes 11. 9. 10. Therefore it is called THE LORDS land Hos. 9. 3. and Immanuels that is Christs land Esay 8. 8. and the holy land Zach. 2. 12. and so being Gods men had no right to sell it and it taught them that the gift of God may not be purchased with money Act. 8. 20. and that the heaveÌly heritage which he hath prepared for his in Christ cannot bee alienated from them but is surely confirmed in his blood and reserved in heaven for them unto which they shall returne at the great Iubile of his second appearing when the trompet of God shall sound Rom. 8. 38. 39. Iohn 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with mee that is as the Greeke and Chaldee expound it before me Thus David professed I am a stranger with thee a sojourner as all my fathers Psalme 39. 13. and so hee speaketh of all Iârael in 1 Chron. 29. 15. where in sted of with thee he saith before thee So that as the heathens that became proselytes had no inheritance in the land but dwelt therein as sojourners so was Israel in the sight of God Hereby he taught them to desire and seeke a better country that is an heavenly where there remaineth a rest for the people of God Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me as if the Lord himselfe were but as a sojourner in this world and his people with him whereupon R. Menachem on this place bringeth an exposition of more ancient Doctors thus For ye are strangers and sojourners with me it is enough for the servant that he be as his master This may have use if it bee referred unto Christ and his sojourning here in our flesh who also himselfe used this proverb unto his saying It is enough for the disciple that he be as his master and the servant as his Lord c. Mat. 10. 25 Vers. 24. grant or give a redemption that is suffer it to be redeemed for giving is often used for suffering as is noted on Gen. 20. 6. And this redemption is by the yeere of Iubile when every man was to let the land returne to the owner as being redeemed for him by the Lord. Of mens redeeming their lands by money c. he speaketh afterward Hereupon the Hebrew canons say the land of Israel which was parted among the tribes may not be sold for ever Lev. 25. 23. And if a man selleth for ever both of them the seller and the buyer doe transgresse against a prohibition and it availeth them nothing for in the Iubile the land returneth to the owner thereof The Iubile is above the seventh yeere for that the Iubile letteth servants goe out free and releaseth land and this is the right of the sale of fields spoken of in the law and is a thing commanded as it is written YE SHALL GRANT A REDEMPTIOâ FOR THE LAND Maimony in Iobel chap. 11. sect 1. and chap. 10. sect 16. This figured the land and state of grace which all Gods people by the Iubile of the Gospel doe returne unto by repentance and faith in Christ though by their former sinnes they have for a time deprived themselves of their inheritance in his Church 2 Cor. 2. 7. 8. 1 Iohn 1. 9. V. 25. waxen-poore or brought low as the Greeke translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poore Hereupon the Hebrew canons say A man may sell his house or field of his possession although they returne againe unto him after the time unlesse he be a poore man Lev. 25. 25. But sell them for to put the ãâ¦ã ony in his purse or to make merchandise with it or to get vessels or servants or beasts therewith he may not
Priests and Levites and Israelites ãâ¦ã fully goe in that is ãâã one to ano ãâ¦ã ãâã ãâã which is ãâã goeth ãâã ãâã ãâã â as it is written ACCORDING TO THE HOVSE OF THEIR FATHERS the house of his father that is his familie and not the house of his mother Maimony in Issure biah c. 19. sect 15. V. 16. the mouth that is as the Chaldee expoundeth it the word and the Greeke saith the voice of the Lord. V. 17. Gershon in Greeke Gersom but in vers 25. Gerson So Ezron in Gen. 46. 12. is Esrom Mat. 1. 3. Kohath or as in Greeke Kaath See Gen. 46. 11. Exod. 6. 16. V. 18. Libni in Greeke Lobnei and Semeei See Exod. 6. 17. V. 19. Hebron or as the Greeke also writeth it Chebron and Oziel See Exod. 6. 18. Here Kohath hath foure families so many as both his brethren had together V. 20. Mahli in Greeke Moolei and Mâusi See Exod. 6. 19. Vers. 21. Gershon in Greeke Gedsom mistaking D. for R. by reason of the likenesse of the letters in Hebrew See the notes on Gen. 4. 18. V. 23. Seaward that is as the Chaldee explaineth it westward See Num. 2. 18. V. 24. house of the father that is principall house so in v. 30. and 35. Eliasaph in Greeke Elisaph by interpretation God hath added Lael that is For God V. 25. the charge or the custodie the Holy things which they were to carrie keepe and looke unto whereof see more in Num. 4. Tabernacle the curtaines of the Tabernacle Num. 4. 25. for the boords were under Meraries charge Num. 3. 36. Tent made of ten curtaines see Exod. 26. 1. c. covering made of goats haire Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes and Tachash skinnes Exod. 26. 14. for they belonged to the Gershonites charge Num. 4. 25. hanging veile whereof see Exod. 26. 36. V. 26. tapestrie hangings whereof see Exod. 27. 9. c. hanging veile mentioned in Exod. 27. 16. V. 28. of the Sanctuarie Hebr. of the sanctifie or holinesse meaning the holy things as the Greeke saith of the Holies what they were is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers 1. Of the Gersonites 7500. 2. Of the Kohathites 8600. 3. Of the Merarites 6200. By their situation when they camped about the Tabernacle 1. Gersonites behinde westward v. 23. 2. Kohathites Southward v. 29. 3. Merarites Northward v. 35. And to make up the square Moses and Aaron with the Priests encamped formost Eastward v. â8 By their charges for there was committed unto the care and cariage of the 1. Gersonites the Tent coverings veile hanging of the court c. ãâã Koha ãâ¦ã the Arke Table Altars and Instruments of the Sanctuary 3. Merarites the boords barres pillars sockers c. Among these families of Levi wee may observe the speciall prerogatives of Kohath the second sonne 1. Hee excelleth in multitude of families or chiefe fathers having foure when as each of his brethren had but two 2. He excelleth in multitude of children having 8600. that is 1100 moe than his elder brother Gerson and 2400. moe than Merari 3. Of him came Moses the king Aaron the priest and Marie the prophetesse and so all the Priests were of this familie Exod. 6. 18. 20. Num. 26. 58 59. 4. His families have the chiefest place about the Sanctuary the South quarter next unto Moses Aaron and the priests Num. 3. 29. 5. They have the charge of the most holy things within the Sanctuarie as the Arke Table Candlesticke Altars c. Num. 3. 31. 6. Whereas the tribe of Levi had 48. cities allowed them in Canaan Kohaths posterity had 23. of them for the Priests had 13. cities and the other Kohathites ten and so he had in a manner a double portion as much as both his brethren Ios. 21. 7. Of the Prince of these Kohathites Elizaphan Num. 3. 30. there were 200. Levites to helpe home with the Arke in Davids daies no such mention being made of the other two princes besides 312. Kohathites of other families when of Gershon and Merari there were not so many 1 Chron. 15. 5. 8 9 10. V. 29. Southward the south is in Psal. 89. 13. called the right side and in this place it hath a name in Hebrew derived also of the right hand because so it is when men stand with their faces to the East see the notes on Num. 2. 3. V. 30. Elizapham sonne of Vzziel hee was of the fourth and youngest familie of the Kohathites yet preferred to be the prince over them This as the Hebrewes thinke was offensiue to Korah who was of the second familie of Izhar and occasioned him to rebell See the notes on Num. 16. 1. Elizaphan is by interpretation My God hath stored âp and Uzziel God is my strength V. 31. all the service thereof in Greeke all the ãâ¦ã ks of them V. 32. of the princes the Greeke saith over the princes and the Chaldee addeth appointed over the princes of the Levites Hebr. of Levi whose name is put for all his posteritie as the Greeke and Chaldee translate Levites So Aaron is used for the Aaronites 1 Chron. 12. 27. Eleazar by interpretation The helpe of God having the oversight or the Bishop having the Bis ãâ¦ã office which hath the name in Hebrew of Uisitation in Greeke of Overseeing and so this word is translated by the holy Ghost Episcopee that is a Bishops office or charge in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke translateth it Episcopos Bishop So in Ezek. 44. 11. having charges that is Bishops at the gat of the house where the Greeke translateth it Porters In Thargum Ionathan it is explained thus Hee inquired by Urim and Thummim under his hand were they appointed that keepe the custodie of the Sanctuarie As Aaron the high Priest figured Christ Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes shadowed the office of our Lord Iesus who is the Prince of the Kings of the earth Rev. 1. 5. the Archpastor 1 Pet. 5. 4. the great Pastor of the sheepe Hebr. 13. 20. and Bishop of our soules 1 Pet. 2. 25. And hence arose the distinction of the high Priest and the second priest as in 2 King 25. 18. And when Aaron was dead and Eleazar high priest in his place Num. 20. 26. 28. then Phinehas Eleazars sonne was Governour over the Levites 1 Chron. 9. 20. V. 35. Zuriel in Greeke Souriel which signifieth God is my Rocke Abihail or Abichail as the Greeke pronounceth it by interpretation The fathers strength V. 36. the oversight of the charge that is as the Chaldee expoundeth it that which shall be committed to the charge or custodie of the sonnes of Merari the service thereof in Greeke the workes of them And because these things were heavy to beare the Lord allowed
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh âakorbanoth âh 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N ãâ¦ã ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing ãâã of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revââ 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. ãâã 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
was to abolish ãâã 12. 27 28. Also the unsetled estate of the Church and all the members thereof in the wildernesseâ this world 2 Cor. 5. 1. 4. 2 Pet. 1. 14. Likewise the removall of the Church from one place and nation to another from the Iewes to the Gentiles Mat. â1 43. In regard of this unstayednesse Moses said unto them Yee are not yet come to the ãâã Deut. 12. 9. But in Davids time he said The ãâã hath given rest unto his people and the L ãâ¦ã shall no more carry the Tabernacle nor any of it for the service thereof 1 Chron. 23. 25 26. ãâã further in the notes on Num. 4 20. ãâ¦ã Tab. having six wagons on which they ãâ¦ã boards and coverings as is shewed in ãâ¦ã 5. 7 8 9. Verse 18. of Reuben who was standââbeââer to the second quarter Numb 2. 10. 16. Vers. 20. Deguel called sometimes Reguel Numb 2. 14. so here the Greeke nameth him Ragovel Vers. 21. the Sanctuarie that is as the Greeke translateth the holy things as the Arke Candlesticke Table Altar c. which they were to beare on their shoulders Numb 4. 5. 15. and 7. 9. and they that is the Gershonites and Merarites forespoken of in vers 17. who therefore went before that the house or tabernacle might be set up ready to receive these holy things for which the Tabernacle was made and not they for the Tabernacle Vers. 22. Ephraim the standard-bearer to the third quarter see Numb 2. 18. 24. Vers. 25. the rere-ward or the gatherer in Greeke the last of all the camps that gathered up and tooke care of the weake ones and hindmost such as Amalek had before smitten Exod. 17. Deut. 25. 17 18. as also of the Leprous and uncleane such as had beene put out of the host Num 5. 2. as in Num. 12. 15. the people journeyed not till Mary who had beeene a Leper was gathered This shewed Gods love and care of the most weake among his people in taking such order for their safetie And unto this order of march the Prophet hath reference in Esai 52. 12. Iehovah will goe before you and the God of Israel will be your rere-ward or gatherer And David processing his faith in God saith Though my father and my mother should forsake me yet Iehovah would gather mee Psal. 27. 10. In like manner at the siege of Iericho armed men went before the Priests that blew with the trumpets and the rere-ward came after the Arke Ios. 6. 9. 13. Vers. 28. These were the journeyings in Greek These were the hosts or armies By Thâse is meant the order of their marching in their journeyes which God by this repetition would have men to observe we may summarily view thus When God tooke up the cloud Moses prayed and the Priests with the trumpets blew an alarme then Iudah the first standard rose up with Issachar and Zabulen in which campe were 186. thousand and 400. men of warre Num. 2. 9. and they marched foremost Then followed the Levites of Gershon and Merari with six wagons bearing the boards and coverings of the Tabernacle The trumpets sounded an alarme the second time then Reuben Simeon and Gad with their armie of 151. thousand 450. fighting men rose up and followed the tabernacle After them went the Levites sons of Kohath in the middest of the twelve tribes bearing on their shoulders the Arke Candlesticke Table Altar and other holy things At the sound of the trumpets third alarme rose up the standard of Ephraim under which were of Ephraim Manasses and Benjamin 100. thousand and 8000. an hundred men of war and these followed the Sanctuary going before them unto which the Psalmist hath reference when he praieth Before Ephraim up thy strength and come for salvation ãâ¦ã Psalm 80. 3. At the fourth alarme the standard of âan arose in whose campe were one hundred fifty seven thousand and six hundred fighting mân of Dan Aser and Naphtali who not guarding the tabernacle had charge of gathering all and looking to the feeble c. that nothing should be lost or ãâã behind Thus the Sanctuary âad the middest most safe and honourable place the greatest campe went foremost the next in greatnesse went hinâ most for to resist all enemies before and after But the Lord ãâ¦ã selfe was he that went before and gathered behind ãâã 52. 12. who when he rose up his enemies were scattered and they that hated him fled before him ãâã ãâã â5 when he marched before his people in the wildernesse the earth quaked ãâã the ãâ¦ã ens dropped and he confirmed his inheritance when it was wâaried Psal. 68 2. 8 9 10. Verse 29. ãâ¦ã bah or ãâã called in Greeke Iohah sonne oâ Ragâvâl the M ãâ¦ã Hee was also called ãâã Exâd ãâã 1. and ãâã Iarcht here expoundeth it H ãâ¦ã but Abân ãâã ãâã of another minds that it was the brother of Zippora Moses wife and so not father in law but brother in law to Moses This speach of Moses to his father in law some thinke ãâã before when he came to him with Zippoâah ãâã 18. 1 2. c. and so it may be translated And Moses had said unto Hobab Verse 30. I will not goe This deniall is thought to be but for the present and that Hobab went to his owne country first and after returned againe to Moses in the wildernesse because there is mention of the posteritie of Hobab dwelling among the Israeliâes in Canaan Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6. Or if he returned not into the wildernesse yet at the least his posteritie came unto Israel in Canaan as the Scriptures ãâã mentioned shew Verse 31. for eyes in stead of eyes to guide us by thy counsell and providence The Greeke translateth it Thou shalt be an Elder amongst us Or by eyes may be meant deare loved and tendered as men doe their owne eyes Verse 33. mount of ãâ¦ã vah the Chaldee explaineth it the mountaine whereon the glorie of the Lord had been revealed that was Mount Sinai where the Law had beene given three dayes journey or three dayes way which was both by Gods direction by his speciall power enabling the people to travell so long The like journey was mentioned from Egypt Exod. 3. 18. and after from the red Sea âx 15. 22. and now from mount Sinai where the Arke of the covenant journeyed before them which was a figure of Christ and of his conducting and strengthening of the people and his resurrection from the dead was the third day 1 Cor. 15. 4. which was for our justification and so for rest and peace unto our soules Rom. 4 25 and 5. 1 2 3. who said of himselfe Behold I cast out Devilt and I doecures today and tomorrow and the third day I shall be perfected c. Luke 13. 32 33. Of the mysterie of this number three and of the third day see the annotations on Ge. 22. 4. journeyed before them The Arke was carried by the
Sol Iarchi expoundeth it Prepare yourselvâs for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâsa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred ãâ¦ã worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or ãâã and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saââ unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâisus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee târee both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth ãâã there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a ãâ¦ã speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example ãâã Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hââ above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exââ 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him ãâã much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâpleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way ãâ¦ã ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not ãâã escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
forme of âaâh often used of the Lord Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said And thou shalt sweare Iehovah liveth c. Ier. 4. 2. and where hee saith in the Prophet I have sworne by my selfe Esai 45. 25. the Apostle expresseth it with these words I live saith the Lord Rom. 14. 11. And the signe of an oaâh was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to ãâã and say I live for ever Wherefore the oath ãâã God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. ãâ¦ã lled with the glorie that is all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord unto his glorie and honour Compare Esai 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of with whose glory all the earth is full Verse 22. my glorie under this all Gods glorious works are comprehended as powers are used for powerfull workes Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes that is miracles miraculous and significant workes ten times hereby may be meant no certaine number but many times as in Gen. 31. 7. Iob. 19. ãâã so ten is for many in Levit. 26. 26. It may also be taken properly for now they had sinned ten times First at the red sea Exod. 14. 11 12. then in Marah Exod. 15. 23 24. againe in the wildernesse of Sin Exod. 16. 2. then twice about Manna Ex. 16. 20. 27 28. after that at Rephidim Exod. 17. 1 2 3. then by the Calfe at Horeb Ex. 32. at Taberah Num. 11. 1. and againe at Kibroth Hattaavah Num. 11. 4. and now the tenth time by their rebellion in Pharan Verse 23. If they shall see that is as the Greeke translateth it Surely they shall not see This also is an oath whereby God sweareth they shall not see that is not goe in to enioy the land as is explained by David in Psal. 95. 11. I sware in my anger if they shall enter into my rest which the Apostle openeth thus He sware that they should not enter into his rest Hebr. 3. 18. So If a signe be given Marke 8. 12. is more plainly expounded A signe shall not be given Matth. 16. 4. which I sware unto that is which I sware to give unto your fathers Deut. 1. 35. this was the land of Canaan Gen. 12. 5. 7. called the holy land Zach. 2. 12. the land of Iehovah Hos. 9. 3. the land of Immanuel that is of Christ Esai 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ Hebr. 11. 9 10. therefore the keeping of them out of this land figured also the excluding of them and of all unbeleevers out of the kingdome of heaven Heb. 3. 12 19. and 4. 1 2 3 11. Verse 24. spirit in him or with him that is he was guided by another spirit than the ten spies The same is to be understood of Ioshua as appeareth by Num. 32. 12. though not here mentioned This other spirit was the spirit of faith which the Law cannot give Gal. 3. 2. the spirit of adoption of sonnes not of bondage to feare againe Rom. 8. 14 15. by the guidance of this spirit Caleb constantly followed the Lord obtained the promised inheritance he followed me fully Hebr. he fulfilled after me so in Deut. 1. 36. and Ios. 14. 8 9. 14. By this manner of speech is meant a full and constant following and obedience unto the end the contrary whereof was in Solomon of whom it is said he fulfilled not after the LORD as did David his father 1 Kings 11. 6. and in this people of Israel now generally of whom God saith they fulfilled not after me Num. 32. 11. The Greeke translateth it he followed me the Chaldee he fulfilled or accomplished after my feare Chazkuni expoundeth it he hath accomplished the word after me and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee and fulfill that is confirme thy words his seed in Chaldee his sonnes shall possesse it shall inherit it thus both the Greeke Chaldee do interpret it or shall cause to inherit it that is leave it to their posteritie for an inheritance as it is written It shall be thine inheritance and thy childrens for ever Ios. 14. 9. The word is also used in a coÌtrary meaning to disinherit as before in v. 12. so it may here be traÌslated shal disinherit it that is disinherit and drive out the inhabitants of it and seize upon it as in Ios. 8. 7. ye shall disinherit or seise upon the citie and thus it agreeth with Calebs speech If so be the LORD will be with me then I shall disinherit them or drive them out as the LORD said Ios. 14. 12. In this latter sense Sol. Iarchi here expoundeth it drive it out that is they shall drive out the Anakims and people that are therein This promise Moses related unto Caleb and in the name of the Lord he sware unto him for the performance of it Ios. 14. 9. Verse 25. Now Hebr. And. dwelt or dwelleth Heb. sitteth in the valley after in vers 45. they are said to dwell or sit in the mountaine and sitting as it is often put for dwelling so sometime for lying in wait as in Ios. 8. 9. which may be meant here Chazkuni expoundeth this place thus that as the spies were afraid of Amalek Num. 13. 29. so with them the holy blessed God made them afraid And wheras it is here said in the vally and in v. 45. in that mountaine he accordeth them thus that the most of them sate in the valley some few of them in the mountaine those few warred against them and therfore it is written WHICH SATE IN THAT MOVNTAINE to imply that there were of them which sate in another place or it may be they dwelt in the vally and when they heard that the sons of Israel came against them they went up into the mountaine and lay in wait for them there and wee find that sitting sometime meaneth lying in wait as it is written in Psal. 10. 8. He sitteth in the waiting place of the villages tomorrow turne yee The people were now in Kadesh from whence they sent the spies Num. 13. 26. Deu. 1. 19. after this their rebellion and the slaughter following they abode in Kadesh many dayes and then turned and journeyed into the wildernesse by the way of the red sea Deut. 1. 46. and 2. 1. Chazkuni here saith Tomorrow meaneth after this time for loe they abode in Kadesh many dayes before they began to compasse mount Seir and it is like that phrase in Exod. 12. 34. when thy son shall aske thee tomorrow journey you or journey for you which some understand to mean for your good see Gen. 12. 1. the way of the red
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌces to superstitioÌ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu ãâ¦ã Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g ãâ¦ã out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they ãâã so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâe that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth âât what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague ãâã ãâã ãâã ãâã ãâã ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and âidden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lât them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
all his Cities at that time there was not a Citie which wee tooke not from them threescore Cities all the region of Argob the kingdome of Og in Bashan All these Cities were sensed with high walls gates and barres besides unwalled Cities very many And wee utterly destroyed them as wee did unto Sihon king of Heshbon utterly destroying of every Citie the men the women and the little ones But all the cattell and the spoile of the cities we tooke for a prey to our selves And we tooke at that time out of the hand of the two kings of the Amorites the land which is on this side Iordan from the brooke of Arnon unto mount Hermon The Sidonians call Hermon Shirjon and the Amorites call it Shenir All the cities of the plaine and all Gilead and all Bashan unto Salcah and Edrei cities of the kingdome of Og in Bashan For only Og king of Bashan remained of the remnant of Giants behold his bed-sted was a bedsted of iron is it not in Rabbah of the sonnes of Ammon nine cubits was the length thereof and foure cubits the bredth thereof after the cubit of a man And this land which wee possessed at that time from Aroer which is by the river Arnon and halfe mount Gilead and the cities thereof gave I to the Reubenites and to the Gadites And the rest of Gilead and all Bashan the kingdome of Og gave I to the halfe tribe of Manasses all the region of Argob with all Bashan that which is called the land of Giants Iair the sonne of Manasses tooke all the countrey of Argob unto the coast of Geshuri and Maachathi and called them after his owne name Bashan Havotâ Iair unto this day And to Machir I gave Gilead And to the Reubenites and to the Gadites I gave from Gilead even unto the river Arnon halfe the valley and the border and unto the river Iabbok the border of the sonnes of Ammon And the plaine and Iordan and the coast thereof from Chinnereth and unto the Sea of the plaine the sea of salt under Ashdoth Pisgah eastward And I commanded you at that time saying Iehovah your God hath given you this land to possesse it yee shall passe over armed before your brethren the sonnes of Israel all sonnes of power But your wives and your little ones and your cattell I know that you have much cattell shall abide in your Cities which I have given you Vntill Iehovah shall have given rest to your brethren as unto you and they also possesse the land which Iehovah your God giveth them on that side Iordan and then yee shall returne every man unto his possession which I have given unto you And I commanded Iosua at that time saying Thine eies have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest Yee shall not feare them for Iehovah your God hee fighteth for you ãâã ãâã ãâã ãâã ãâã And I besought Iehovah for grace at that time saying O Lord Iehovah thou hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in the heavens or in the earth that can doe according to thy workes and according to thy powerfull acts Let mee passe over I pray thee and see the good land that is beyond Iordan this good mountaine and Lebanon But Iehovah was exceeding wroth with mee for your sakes and would not heare me and Iehovah said unto me Let it suffice thee speake no more unto mee of this matter Goe thou up to the top of Pisgah and lift up thine eies Seaward and Northward and Southward and Eastward see it with thine eies for thou shalt not passe over this Iordan But command thou Iosua and encourage him and strengthen him for hee shall passe over before this people and hee shall cause them to inherit the land which thou shalt see And wee abode in the valley over against Beth-Peor Annotations WAY of Bashan in Greeke the way that leadeth unto Basan which Basan the Chaldee nameth Matnan so in Num. 21. 33. Edrei in Greeke Adraein Of this battell see Num. 21. 33. c. Vers. 3. his people in Num. 21. 35. his sonnes also are mentioned none remaining the Greek translateth it no seed meaning none left alive of whom as of a seed others might spring So when the Prophet speaketh of a remnent Esay 1. 9. the Apostle in Greeke calleth it a seed Rom. 9. 29. Vers. 4. threescore Cities which sheweth the large dominion of this Giant Og who reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurites and the Maachathites c. los. 12. 4 5. region in Hebrew a line or coard such as lands are meted by Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region as the Greeke and Chaldee also translate it which is measured by line Argob a province or shire in Bashan forementioned 1 King 4. 13. Vers. 5. unwalled or villages in Hebr. Perazâ which the Greeke mistaking turned cities of the Pherezites but it meaneth unwalled townes as Estâ 9. 19. Zach. 2. 4. so named of their dwelling scattered Vers. 6. destroying of every citie the men or de ãâã every citie of men c. as in Deut. 2. 34. ãâã God destroyed the Amorite before them ãâã his height was like the Cedars and his strength as the Okes yet destroyed hee his fruit from above and his roots from beneath Amos 2. 9. Vers. 8. the land The killing of the Amorites and taking of their land was a testimony of Gods goodnesse and love unto his people Psal. 136. 17. ãâã in encouragement of them to fight against ãâã residue of the heathen Deut. 3. 21 22. and a ãâ¦ã ragement to the heathen themselves Ios. 2. 10 11. Vers. 9. Sidonians the dwellers in Sidon the great ãâ¦ã Greeke calleth them Phanicians Shir ãâã Greeke Sanior This mount had five names ãâã Shirjon Shenir and Sion Deut. 4. 48. ãâ¦ã Num. 34. 7. for that divers peoples cal ãâã ãâã by divers names and because of divers ãâã of this mountaine wherefore in Song 4. 8. ãâã and Hermon are set downe as distinct Shir ãâã ãâã Psal. 29. 6. is by the Chaldee paraphrast there expounded the mount that bringeth forth fr ãâ¦ã and Shenir in Greeke Saner is by the Chaldee here expounded the Snow-mount for it was so ãâã that snow used to lye on the top of it A ãâã Hebr. the Amorite they call it which sheweth ãâã singular number to bee put for the whole ãâ¦ã Vers. 11. Giants in Hebrew Rephaim which ãâã the Greeke retaineth Rephaein as before in Deut. 7. 11. This Og seemeth to bee of the rem ãâã of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth Gen. 14. 5. for Og reigned in Ashteroth Ios. 13. 12. is it not in Rabbah that is it is in Rabbah the question maketh it an earnest affirmation as the Greeke also
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled ãâã ãâã ãâã ãâã ãâã Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâanon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châââ 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâleaved Heb. 11. 13. so Moses a âarre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. ãâã Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
unto God by him Heb. 7. 11. 12 23 24 25. Vers. 7. From thence namely from Beeroth of the sonnes of Iaakan Numb 33. 32. Gudgodah in the Chaldee Gudgod in Greeke Gadgad before Moses named it Hor-hagidgad that is the Hole of Gidgad see Num. 33. 32 33. Iotbath in Greeke Ietabatha as in Num. 33. 33. Vers. 8. At that time not when they came to Iotbath but long before whiles they were at mount Sina God separated the tribe of Levi see Num. 3. 1 6 c. So the time when God was provoked to wrath commendeth the riches of his grace separated from all other businesse to serve the Lord and his people Exod. 28. 1. Numb 3. 45. and 16. 9. tribe of Levi of which tribe Aaron and all the Priests were so he speaketh here of the whole to beare Hereupon David said It is not for any to beare the Arke of God but for the Levites c. 1 Chron. 15. 2. See also Numb 4. 15. to stand this gesture the Priests and Levites used in all their ministration standing not sitting and it was a signe of service as hee that stood before the King Ier. 52. 12. is in another Scripture called the servant of the King 2 King 25. 8. So after in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner the Prophets are said to stand before the Lord 1 King 17. 1. and 18. 15. 2 King 3. 14. and 5. 16. Likewise also the Angels as Luk. 1. 19. I am Gabriel that stand before God so in 2 Chron. 18. 18. And as the Levites stood before the Lord so they are said also to stand before the people and to serve them Numb 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse of this duty see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules whiles his ministery was setled among them by which they might daily have accesse unto his throne of grace Vers. 9. no part to wit no part in the spoiles taken by warre no inheritance in the land of Canaan which was divided among the other tribes onely see Num. 18. 20. and 26. 53 57. and 35. 2. Deut. 18. 1. he is for of the first-fruits tithes vowes and oblations of the Lord the Priests and Levites had their livelihood see the annotations on Num. 18. 8 9. 20 21 c. Therefore the Chaldee paraphrast here translateth the gifts that the Lord hath given him they are his inheritance Of which see more in Deut. 12. 19. and 14. 27. and 18. 1 2. Vers. 10. And stood or when I had stood that is both stayed or abidden and in prayer waited upon the Lord for mercy Standing often signifieth prayer as is noted on Gen. 18. 22. and the words following here manifest the same hearkned the Chaldee expounds it accepted my prayer destroy Hebr. corrupt which when it is spoken of God usually meaneth destruction set Gen. 6. 13. Vers. 11. that they may or and they shall which the Greeke translateth and let them goe in These phrases are one in sense as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them by the intercession of Moses Vers. 12. aske of thee This word often used when men aske that is request or desire a thing of God 1 Sam. 1. 17 20 27. Iam. 1. 5 6. is here used for Gods asking obedience of men as if he desired and requested the same and as in Mica 6. 8. he is said to seeke or require the like thing This grace Paul sheweth most effectually saying as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God 2 Cor. 5. 20. to feare see the notes on Deut. 6. 13. This feare is the beginning of wisedome Prov. 1. 7. by which men depart from evill Prov. 16. 6. Vnto which and other holy duties Moses calleth this people as being the end and use of the former rehearsall of their sinnes and of Gods mercies towards them So by other Prophets he calleth men to obedience and humble walking before him rather than to sacrifice see 1 Sam. 15. 22. Ier. 7. 22 23. Mic. 6. 6 7 8. his wayes that is to follow him in his faith and religion and all his commandements for these are the wayes of God Psal. 25. 4 5. Act. 18. 25 26. The Chaldee translateth the wayes which are right before him see the notes on Gen. 18. 19. and 6. 12. to love The summe and end of the Law 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve in outward obedience also that we love not in word neither in tongue but in deed and truth 1 Ioh. 3. 18. What serving implieth see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good or as the Greeke and Chaldee interpret that it may be well with thee so Deut. 5. 33. In serving the Lord the glory redoundeth unto him the benefit to our selves for them that honour him hee will honour 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4 8. Vers. 14. unto Iehovah or of Iehovah his they are and of him made preserved and loved generally as his creatures for he saveth man and beast Psal. 36. 7. and is kinde unto the unthankefull and to the evill Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou art Lord alone thou hast made the heavens the heavens of heavens with all their hast the earth and all things that are therein the seas and all that is therein and thou preservest them all and the hâst of heaven worshippeth thee the heavens of heavens that is the highest heavens as the Apostle mentioneth the third heaven 2 Cor. 12. 2. Hereby âhe Angels also are implied so in Targum Ionathanâ it is explained the heavens of heavens and companies of Angels which are in them to ãâ¦ã ister before him Vers. 15. had a delight which the Greeke translateth fore-chose to love them and this is his speciall grace to his Church in Christ Ephes. 1. 3 4 5 c. their seed their children as the Chaldee explaines it for Gods grace is continued unto the posterity of the faithfull even to thousands of them that love him c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne this the Greeke translateth hardnesse of heart the Chaldee foolishnesse or grossenesse of the heart See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man by circumcision of the heart in the spirit Rom. 2. 29. in putting off the body of the sinnes of the flesh Col. 2. 11. For we are the circumcision that worship God in the Spirit Phil. 3. 3. Hereupon God promiseth to circumcise their hearts Deut. 30. 6. and blameth them that were uncircumcised in heart Ier. 9. 26. Acts 7. 51. make not your necke stiffe or harden
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia ãâ¦ã 2. 15 16. yâ were strangers this remembrance of their former misery is often used to move them unto compassioÌ towards others See Exod. 22. 21. Lev. 19. â3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâe Gen. 2. 24. applied here to signifie our union with ãâ¦ã d in Christ as Paul sheweth it by the same ãâ¦ã de of marriage Ephes. 5. 25. 32. But this is spirituall âas hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied ãâã is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thââ art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing ãâ¦ã blessing remembred before in Deut. 1. 10. and ãâã in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe ãâ¦ã Geâ 20. 4. According to this similitude the Israelites are called the host of heaven and ãâ¦ã Dan. 8. 10. 24. and in other visions the ãâã ãâã the Church is called Heaven Rev. 4. 2. ãâ¦ã 19. and ãâ¦ã 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and ãâ¦ã 4. CHAP. XI An exhortation to love and obedience 2 by ãâ¦ã experience of Gods great workes done in ãâ¦ã and in the wildernesse 8 by promise of Gods ãâ¦ã ngs in the land of Canaan 16. and by ãâ¦ã gs 18 Gods words must be laid up in the ãâ¦ã and for a signe outwardly 19 taught unto the ãâ¦ã 20 and written on the doore-posts 22 Vpon ãâ¦ã ing of the Law the casting out of the heathens ãâ¦ã ssing their land is promised 26 The blessing ãâ¦ã is set before them 29. and must after ãâ¦ã d on Gerizim and Ebal mounts within ãâ¦ã ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lând w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâerâdst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section ãâã ãâã ãâã ãâã ãâã or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
which is gone out that is thy word or promise as all that proceedeth out of the moâth of the LORD Deut. 8. 3. is expounded every word of God Luk. 4. 4. keepe and doe with heart and hand But this is meant of lawfull vowes for such as are idolatrous and wicked are not to be kept but repented of and broken Ier. 44. 25 27. Act. 23. 12 21. a voluntary offering all vowes were voluntary offerings but all voluntary offerings were not vowes see the difference noted on Levit. 7. 16. and Deut. 12. 6. with thy mouth Hereupon Solomon saith Suffer not thy mouth to cause thy flesh to sinne neuher say thou before the Angell that it was an unadvised errour wherefore should God be angry at thy voice and destroy the worke of thine hands Eccles. 5. 6. If a man had spoken it with his heart onely unto God hee was bound to pay it as the Hebrewes teach See the notes on Levit. 7. 16. Vers. 24. When thou commest the Chaldee translateth when thou art hired and of such doe the Hebrewes understand this Law that labourers hired to worke in a vineyard are to eat of the fruit thereof Hereunto the Apostle seemeth to have reference when he saith Who planteth a vineyard and eateth not of the fruit thereof or who feedeth a flocke and eateth not of the milke of the slocke 1 Cor. 9. 7. Whereby not the owners onely but the labourers also are intended This and the like law following seemeth to extend also to such as occasionally travell thorow vineyards or fields who may for their refreshing in time of need gather and eat as our Lords Disciples going thorow the sowen fields plucked the cares of corne and did eat Matt. 12. 1. vineyard and by proportion his olive-yard or any such like The Hebrewes say Labourers which doe worke upon any thing that groweth out of the earth c. the housholder is commanded to let them eat of that which they are a working upon Deut. 23. v. 23 24. which law wee have beene taught that it is not written of any thing but concerning the hired labourer And if he did not hire him how was it permitted him to come into his neighbours vineyard or standing-corne without his knowledge But thus he saith When thou shalt come by the owners leave to labour thou shalt eat Maimony tom 4. treat of hired things chap. 12. sect 1. Howbeit they restraine this law to such things onely as grow out of the ground therefore they adde Hee that milketh or churneth butter or maketh cheese eateth not thereof because they are things that grow not on the ground ibidem s. 4. But hee that reapeth the corne and hee that thresheth and hee that fanneth and purgeth it hee that cutteth downe the grapes and hee that treadeth them in the wine-presse or doth any such like workes they may eat by the Law ibidem s. 8. eat grapes and so if hee labour upon the fig-tree he may eat figges and all the like but hee may not eat they say save of that whereabouts hee laboureth and if he labour both in the grapes and in the wine-fat he may both eat of the grapes and drinke of the must or new wine If he worke on the fig-tree hee may not eat of grapes if on grapes hee may not eat of figges And hee that is working upon one vine-tree may not eat the fruit of another vine Neither may he eat grapes with any other thing as with bread or the like But if hee have agreed with the housholder for the quantity that hee shall eat hee may eat with bread or with salt or with any thing that he pleaseth Maimony ibid. sect 10. 12. as thy soule to wit desireth or according to thy soule that is thine appetite The Greeke joyneth it with the word following thus so much as thy soule that is thine appetite may bee filled with So in Psal. 78. 18. they asked meat for their soule that is for their lust or appetite From this the Hebrewes gather that onely he himselfe not any other of his family may eat The labourer that shall say Give my wife children that which I should eat or loe I will give a little of this which I have taken to my wife or my child for to eat they hearken not unto him for the Law doth not vouchsafe it to any but to the workman himselfe Though he be a Nazitite which worketh in the grapes who may not by the law eat any of them Num. 6. 3. if he say Give it my wife and children they hearken not unto him A workman that laboureth himselfe and his wife and his children and his servants and conditioneth with the housholder that he will not eat of any thing that hee worketh upon neither hee nor his then they may not eat to wit the greater sort of them for they have wittingly remitted of their right But the little ones hee cannot make agreement that they shall not eat for they eat not of that which is their fathers or of that which is their masters but of that which is Gods Maimony ibid. sect 13. 14. not put Hebr. not give any either to carry home for himselfe or for any of his Vers. 25. with thine hand to wit for to eat vers 24. as did Christs Disciples Matt. 12. 1. upon the warrant of this law as is probable howbeit the Hebrewes understand it of the labourers as before And the Chaldee version here also saith When thou art hired into thy neighbours standing corne then thou maist plucke c. Which though the meaning bee good for even the beasts were by Gods Law to eat of that whereon they laboured Deut. 25. 4. yet the extent hereof seemeth to reach further even to all such as came in occasionally and had a desire or need to taste of the fruits not move a sickle namely for to cut downe for thine owne eating or for to carry away with thee as v. 24. God whose the earth is and the plenty thereof Psal. 24. 1. and whos 's the land of Canaan was in speciall Levit. 25. 23. who reserved the first-fruits tithes corners gleanings c. for himselfe his priests and the poore of his people Num. 18. Deut. 24. 19 21. would have the fruits in some sort common for the necessities of all men especially to those that laboured in them whether men or beasts so shewing his bountie to all yet reserving the right and propriety of the owners which no man might infringe that mercie and justice might meet together and not one man to put his sickle into another mans corne to reape that which another hath sowen The equity of this Law reacheth also unto spirituall things and to Gods labourers in his harvest 2 Cor. 10. 14 16. 1 Cor. 9. 7 9 10 14. Rom. 15. 20. CHAP. XXIIII 1 Of divorce 5 A new married man goeth not to warre 6 10 Of pledges 7 Of man-stealers 8 Of leprosie 14 The hire to bee given in due time
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for theÌ he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land oâ Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
of this great anger Then they shall say Because they have forsaken the covenant of Iehovah the God of their fathers which he strucke with them when he brought them forth out of the land of Egypt For they went and served other gods and bowed themselves downe unto them gods whom they knew not and hee had not imparted unto them And the anger of Iehovah was kindled against this land to bring upon it every curse that is written in this booke And Iehovah rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day The secret things belong unto Iehovah our God and the things revealed belong unto us and to our sonnes forever to doe all the words of this Law Annotations TO strike or to cut whereof see the notes on Gen. 15. 18. Here the covenant is renewed betweene God and the people and it is the same in effect with the covenant made at Horeb Exod. 19. and 24. save that Christ who is the end of the legall covenant is here more cleerely revealed especially in Chap. 30. vers 11 14. of Moab the countrey on the out side of Iordan whereof see Deut. 1. 1 5. in Horeb or Choreb that is mount Sinai where the covenant was given Ex. 20. and the blessings and curses for confirmation thereof Lev. 26. 3 46. Vers. 3. tentations or trialls whereby God tried the Israelites faith and the hardnesse of the Egyptians in letting Israel goe see Deut. 4. 34. and 7. 19. From Gods former benefits whereof they had experience hee exhorteth them unto the keeping of the covenant Vers. 4. not given unto you This sheweth the unability of man to understand the things of God without the gift of God And long after this Paul complaineth of the Iewes even unto this day when Moses is read the veile is laid over their hearts 2 Cor. 3. 15. and Christ saith that to them it was not given to understand the mysteries of the kingdome of heaven Matt. 13. 11 13 14. Vers. 5. upon you or from upon you that is so as you should put them off and cast them from you Compare Deut. 8. 4. Vers. 6. bread to wit ordinary bread out of the earth but God hath nourished you with Manna the bread of heaven Psal. 78. 24 25. Deut. 8. 3. Vers. 7. Sihon in Greeke Seon king of Esebon Of this history see Num. 21. Vers. 8. wee tooke in Chaldee wee subdued to the Reubenites in Chaldee to the tribe of Reuben c. See the performance hereof in Num. 32. Vers. 9. wisely doe or prudently carry and with understanding and consequently prosper so in 1 King 2. 3. Ios. 1. 7 8. Here beginneth the one and fiftieth ãâã ãâã ãâã ãâã ãâã section of the Law see the notes on Gen. 6. 9. Vers. 10. your heads of your tribes that is your heads or chiefe men which are the heads of your tribes the Greeke translateth them by one word Archiphuloi that is the chiefe or Rulers of the tribes Vers. 11. thy stranger in Greeke the proselyte which is in the midst of your campe Such of that mixed multitude as came out of Egypt with Israel Exod. 12. 38. and others that had joyned themselves to the Church hewer of thy wood such ashewed wood and drew water were the basest servants or slaves of Israel as afterward was the case of the Gibeonites Ios. 9. 21 27. who also by faith were admitted into the Church and covenant of Israel Vers. 12. That thou shouldest passe He speaketh to them all as to one man and to passe into the covenant is a phrase taken from the manner of making covenants when they passed betweene the parts of the sacrifices Gen. 15. 17. Ier. 34. 18 19 20. his oath or his execration in Greeke his curses because they tooke the curses of the Law upon them if they kept not the Covenant This is called the oath of God Eccles. 8. 2. So this people returned from the captivity of Babylon entred into a curse and into an oath to walke in Gods law which was given by the hand of Moses Neh. 10. 29. Vers. 13. a God or for a God this is the substance of the Covenant even such as is made with us in Christ 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7. Vers. 15. not here meaning their posterity throughout all generations to whom this covenant did alike belong So in Thargum Ionathan it is expounded and with every generation that shall rise up unto the worlds end c. But this is to be understood with exception of the new Covenant which God promised and hath now stablished unto us in Christ Ier. 31. 31 32 33. Heb. 8. 7 8 9 10. Vers. 16. how wee have dwelt or that which we have dwelt which Ionathan expoundeth the number of yeares that wee have dwelt This their peregrination in Egypt and deliverance thence with Gods gracious conduct of them thorow the wildernesse are named as motives to perswade unto obedience Vers. 17. filthy idols in Hebr. Gillulim whereof see Levit. 26. 30. in Greeke Idols Vers. 18. Lest there should be or as the Greeke and Chaldee explaine it That there be not whose heart the heart is to bee kept with all diligence because out of it are the issues of life Prov. 4. 23. According therefore to this Paul warneth the Israelites Take heed brethren lest there be in any of you an evill heart of unbeleefe in departing from the living God Heb. 3. 12. from Iehovah in Chaldee from the feare of the Lord. the gods in Chaldee the idols of the peoples a root an evill heart forementioned which is hidden from men as the root is hidden in the earth but the fruits after doe appeare The Chaldee translateth it a man beareth or fructifieth beareth fruit in Greeke springeth up which word Paul useth in Hebr. 12. 15. gall and wormwood the Greeke translateth with gall and bitternesse whereby is meant sinnes as the Chaldee explaineth it and as it was said to Simon Magus Thou art in the gall of bitternesse and in the bond of iniquity Act. 8. 23. The Apostle respecting this place saith lest any root of bitternesse springing up trouble you Heb. 12. 15 for encâoles with gall saying enochlee trouble Gall or Hem ãâ¦ã ke was a bitter and poisonous weed growing in the East countries as appeareth by Hos. 10. 4. and wormewood likewise which are applied sometime to sinnes as here and in Amos 6. 12. Deuteronom 32. 32. sometime to bitter punishments as in Ier. 9. 15. and 23. 15. Lament 3. 15 19. Vers. 19. of this oath or as the Greeke saith of this curse see vers 12. I shall have peace or peace shall be unto me that is safety and prosperity without hurt or punishment imagination or contemplation that which the heart hath spied out and looketh unto So the Chaldee translateth it imagination or conceit but the Greeke
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders ãâã ãâã ãâã ãâã ãâã ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
for the actions So Ioâ 3. 8. Psal. 109. 27. and 78. 42. Vers. 5. that had peace with mee my friend and confederate Such treachery David much blameth in his foes that in time of peace made war Psa. 41. 10. and 55. 13. 15. 21. yea I Hebr. and I which may be resolved yea or when I released my distresser which may have reference to his sparing of Saul delivering him from death 1 Sam. 24. 6 7 8. 11 12. and 26. 9 10 11 c. without cause or without effect and fruit in vaine Vers. 6. my life in Hebrew lives so usually called for the many faculties and operations that are in life the many yeares degrees estates thereof The Apostles in Greeke retaine the singular number life Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory or honour meaning either his honourable estate renowne and posteritie as Hos 9. 11. Iob 19. 9. or his soule as Gen. 49. 6. in the dust that is in base estate and ignominie as Ps. 113. 7. Iob 16. 5. or the dust of death the grave as Psal. 22. 16. Isa. 26. 19. Vers. 7. in the rages or because of the outrages surpassing indignations so called of the passing out of the heat and choler wake up or raise up to wit thy selfe and come unto me for judgement thou hast commanded or appointed It may also be read raise up to me the judgement which thou hast commanded so the Chaldee paraphrase here supplieth the word which saying Hasten unto me or for me the judgement which thou hast commanded the Hebrew it selfe somtime doth the like as 1 Kin. 9. 8. this house is high 2 Chr. 7. 21. this house which is high Vers. 8. for it for the same congregations sake w ch commeth about thee expecting judgement to the high place or to the heigth that is the throne of Iudgement for throns were set high 1 Kin. 10. 19. This word heighth is also used for heaven Psal. 93. 4. and there Gods throne is Ps. 11. 4. The Chaldee saith returne to the house of thy divine habitation or Maiestie Vers. 9. Iehovah The Chaldee translateth it The word of the Lord shall judge c. judge two words are here used in Hebrew for judging 1 Dan 2 Shaphat the first is more speciall to give doom or sentence in controversies the latter more generall for judging or doing right in all causes The Apostles expresse these two by one Greeke word krino judge as Heb. 10. 30. from Deut. 32. 36. Rom. 3. 4. from Psal. 51. 6. my justice the justice and equitie of my cause in respect of my persecutors So Psal. 18. 21 25. Elsewhere he appealeth to Gods justice Psal. 35. 24. my perfection or integritie the simplicitie of my wayes and simplicitie of my heart See Psal. 26. 1. in me or unto me to wit reward thou as the Chaldee explaineth it Vers. 10. for thou triest or he trieth God who is possessor of the reines Psal. 139. 13. doth also trie them as metall in the fire The heart may signifie the cogitations and the reines the affections So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23. Vers. 12. angerly threatneth or detesteth disdaineth in wrath namely the wicked and menaceth their destruction So the Chaldee paraphraseth he is mightily angry against the wicked every day Vers. 13. If he that is If the wicked turne not as the Chaldee explaineth it If he turne not unto his feare The Greeke translateth if ye turne not Vers. 14. he worketh for the hot persecutors or polisheth to wit to shoot at them that fervently persecute namely the iust as the Chaldee addeth The Hebrew dalak which signifieth burning Ezek. 24. 10. is applied to hot persecution see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19. Vers. 15. he shall be in travell or continually travelleth that is taketh great paines to accomplish iniquity as a woman with childe to be delivered molestation or moyle miserie The Hebrew ghnamal signifieth toilsome labour and molestation both w ch a man endureth himselfe Psa. 25. 18. and 73. 5. and which he causeth another to endure Psal. 94. 20. and 55. 11. And thus it is here meant as the 17 verse sheweth bring forth a lie or falshood meaning either calumnie and slander of others which in verse 17 seemeth to be called violent wrong or a deceit of himselfe frustrating his owne expectation This similitude of the conception travell and birth of sin is memorable mentioned also in Iob 15. 35. Isa. 59. 4. Iam. 1. 15. much like another similie of ploughing sowing and reaping iniquitie Iob 4. 8. Vers. 16. is fallen to wit unto his owne perdition as Prov. 26. 27. Eccles. 10. 8. or to lurke there for the perdition of others See Psal. 10. 10. the corrupting ditch he wrought or pit of corruption which he made The originall Shachath signifieth corruption Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added as in Psal. 55. 24. the pit of corruption Vers. 17. his crowne the scalp or heads top meaning also abundantly and apparantly in the view of all See Esth. 9. 25. Violent wrong The word Chamas signifieth injurie done by force and rapine violation of right and justice Vers. 18. sing Psalme to or praise with Psalme and this importeth a song artificiall and skilfully composed See Psal. 3. 1. PSAL. VIII Gods glorie is magnified by his works 6 A prophesie of Christ his humiliation glorie and dominion To the master of the musicke upon Gittith a Psalme of David IEhovah our Lord how wondrous excellent is thy name in all the earth which hast given thy glorious Majestie above the heavens Out of the mouth of babes and sucklings thou hast founded strength because of thy distressers to make cease the enemie and selfe-avenger When I behold thy heavens the worke of thy fingers the moone and the stars which thou hast stably constituted What is sorry man that thou remembrest him and the son of Adam that thou visitest him For thou hast made him lesser a little than the Gods and crowned him with glory and comely honor Thou gavest him dominion over the works of thy hands all thou didst set under his feet Sheep and oxen all of them and also the beasts of the field The fowle of the heavens and the fishes of the sea that which passeth thorow the paths of the seas Iehovah our Lord how wondrous excellent is thy name in all the earth Annotations GIttith or the Gittith which title is also given to the 81 and 84 Psalmes Gath in Hebrew is a wine-presse Isa. 63. 2. It is also the name of a citie of the Philistims 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun a Levite and singer in Israel was called a Gittite 2 Sam. 6. 10. So
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth ââemos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
name Israel given to all Gods people even the Gentiles also that have Iakobs faith Gal. 6. 16. as long before Iether who was by nature an Ismaelite 1 Chron. 7. 17. was for his faith and religion called an Israelite 2 Sam. 17. 25. It may also bee observed how in this word ISRAEL are contained the first letters of the names of Abraham and Sarah his wife of Isaak and Rebekah his wife of Iakob and of both his wives Leah and Rachel all which persons except Rachel were also buried together in one cave Gen. 49. 29 31. PSAL. XV. David describeth a citizen of Sion by his godly and righteous conversation A Psalme of David Iehovah who shall sojourne in thy tent who shall dwell in the mountaine of thy holinesse He that walketh perfect and worketh justice and speaketh truth in his heart Slandereth not with his tongue doth not evill to his next friend and taketh not up a reproach against his neighbour In whose eyes an abject is contemned but hee honoureth them that feare Iehovah sweareth to his hurt and changeth not Giveth not his money to biting usury and taketh not a bribe against the innocent he that doth these things shall not be moved for ever Annotations IN thy tent or pavilion called in Hebrew Ohel of spreading over God caused an habitation to be made in the wildernesse wherein he dwelt among men Exod. 26. Psal. 78. 60. that mansion made of ten curtaines he called Mishcan an Habitacle or Tabernacle Exod. 26. 1. Psal. 26. 8. over which other curtaines were made and cast for a covering called Ohel a Tent or covering Exod. 26. 7. Hereupon the whole place is called sometime Ohel a Tent sometime Mishcan a Tabernacle To this Tent all Gods people were to come for his publike worship Lev. 17. 4 5. Deut. 12. 5 6. It was a moveable place and so differed from an house or setled habitation 2 Sam. 7. 1 6. 1 Chron. 17. 5. yet for the use it is sometime called a house as is noted on Psal. 5. 8. mountaine the mount Sion whereof see Psal. 2. 6. The Chaldee calleth it the mount of the house of thy holinesse Vers. 2. walketh perfect that is leadeth his life perfect entire simple sincere and unblemished It noteth the integritie that is before God in heart and spirit according to the covenant walke before me and be perfect Gen. 17. 1. and thou shalt be perfect with Iehovah thy God Deut. 18. 13. Mat. 5. 48. Therefore this perfectnesse must first be in the heart Psal. 119. 80. then in the waies Psal. 18. 33. and 119. 1. worketh or effecteth justice this is wrought by faith Hebr. 11. 33. and such a man is acceptable to God Act. 10. 35. Vers. 3. Slandereth not or defameth not backbiteth not This word Ragal from whence Regel a foot is derived properly noteth a going to and fro prying and spying and carrying tales and rumours and is used for defaming or calumniating by craft and guile 2 Sam. 19. 27. and here generally for all busie craftie deceitfull or malicious abuse of the tongue which the Greeke expresseth by using fraud or dole taketh not up a reproach or layeth not on or beareth not a reproach This importeth both the first raising and the after receiving and reporting of a reproachfull tale Exod. 23. 1. Levit. 19. 16. The like phrase is used sometime for bearing or suffering reproach Psal. 69. 8. Ezek. 36. 15. that sense is not amisse here beareth not reproach upon his neighbour that is suffereth not his neighbour to be reproached as else-where he saith beare not sinne upon thy neighbour or suffer him not to sinne Levit. 19. 17. Vers. 4. In whose eyes an abject or In his eyes a reprobate is contemned The order also may be changed thus in whose eyes the contemptible or vile person as Dan. 11. 21. is rejected See examples of such cariage 2 King 3. 14. Esth. 3. 2. Luke 23. 9. The Greeke translateth it an evill doer is set at nought before him the Chaldee thus He that is despised in his owne eyes and contemned sweareth to his hurt or to his evill his hinderance or to afflict himselfe Which may be understood of oathes to men turning to his own losse and dammage which yet he keepeth or of oathes to God vowing to afflict himselfe by abstinence The Hebrew word which signifieth evill is often used for affliction as in Ruth 1. 21. the Almightie hath done evill unto me that is hath afflicted mee Otherwise if we understand it of doing evill to another the meaning is sweareth to doe evill but doth not recompense it that is performeth it not for the word change here used sometime signifieth recompence as Iob 15. 31. compare this place with the Law for swearing to do evill or good Levit. 5. 4. The Greeke translateth sweareth to his neighbour for rangh evill reading reangh a neighbour this sense is good And rangh though not usuall may be taken for a neighbour here and in Prov. 6. 24. Vers. 5. money Hebr. silver that is money usually made of silver to biting usury or with biting that is usury fitly so called because it biteth and consumeth the borrower and his substance See the notes on Exod. 22. 25. be moved or shaken removed And commonly it implieth in it some evill to the thing moved Psalm 38. 17. and 94. 18. and 13. 5. and 60. 4. and often in the Psalmes therefore the just have this privilege of God never to be moved Psal. 55. 23. Prov. 10. 30. and 12. 3. PSAL. XVI David prophesieth of Christs confidence in God and love to the Saints on earth 4 The sorrowes of Idolaters with whom he hath no communion 5 He is content with his lot and heritage 7 blesseth God in his afflictions 9 professeth his hope of resurrection from the dead and eternall joyes at the right hand of God MIchtam of David Preserve me O God for I hope for safetie in thee Thou hast said to Iehovah thou art my Lord my good not unto thee To the Saints which are in earth and the excellent all my delight in them Their sorrowes shal be multiplied that endow another I will not powre out their powred out oblations of bloud neither will I take up their names upon my lips Iehovah the portion of my part and of my cup thou sustainest my lot The lines are fallen to me in the pleasant places yea the heritage is faire for me I will blesse Iehovah which hath counselled me yea in the nights my reines doe chastise me I have proposed Iehovah before me continually for he is at my right hand I shall not be moved Therefore my heart rejoyceth and my glory is glad also my flesh shall dwell in confidence For thou wilt not leave my soule to hell thou wilt not give thy gracious Saint to see corruption Thou wilt make me know the way of life satietyÌ of joyes before thy face pleasures at thy right hand to perpetuitie Annotations MIchtam of
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâistenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
daunting terrible and spreading himselfe bare as a green selfe-growing lawrell 36. And he passed away and loe he was not and I sought him and he was not found 37. Observe the perfect man and see the righteous for the after end of the man shall be peace 38 And trespassers shall be destroyed together the after end of the wicked shall be cut off 39. And the salvation of just men is of Iehovah their strength in time of distresse 40 And Iehovah will helpe them and deliver them hee will deliver them from the wicked and save them because they hope for safetie in him Annotations THis is the third Psalme penned Alphabet-wise there being two verses allowed to every letter except foure in verse 7. 20. 29. 34. See Psal. 25. 1. Vers. 1. Fret or Inslame not burne not thy selfe with anger or griefe So after verse 7. and 8. Pro. 24. 19. evill doers to be like unto them as the Chaldee addeth which accordeth with verse 8. envie not or have not envious zeale or emulation This word is generall for all hot and fervent zeale whether good or evill emulation jealousie envie and the like Psal. 106. 16. and 69. 10. Vers. 3. Dwell in the land This may be taken either for a commandement to dwell in the land of Canaan which God had given them to possesse Num. 33. 53. though troubles and wants should arise therein as did the Patriarchs by faith Gen. 37. 1. and 26. 3. 12. Heb. 11. 9. Or for a promise dwell that is thou shalt dwell that is abide long as after in v. 27. So see for thou shalt see Psal. 128. 5 6. Seeke mee and live Amos. 5. 4. that is yee shall live feed on faith to wit which shall grâw out of the land Psal. 85. 12. that is of the fruits which the land truly and faithfully bringeth forth Or as a promise thou shalt feed on faith that is on the faithfull constant increase and thus the Greeke explaineth it thou shalt be fed with the riches therof meaning of the land Or feed on faith that is nourish thy selfe and live by it for the just man liveth by his faith Habak 2. 4. and walketh by it not by sight 2 Cor. 5. 7. The Chaldee expoundeth it Studie or exercise thy selfe in the faith Or feed in faith that is thou shalt be fed faithfully and assuredly Contrary hereunto is to feed on the wind Hos. 12. 1. and on ashes Isa. 44. 20. Vers. 4. delight thy selfe or thou shalt delight or solace thee so vers 11. and Iob 22. 26. Vers. 5. Turne confidently Commit of trust in Hebrew Roll in Chaldee Reveale before the Lord see Psal. 22. 9. So Prov. 16. 3. Roll or Commit thy workes unto Iehovah will doe that which thou desirest or will execute to wit thy judgement as the next verse sheweth and as elsewhere is expressed Mic. 7. 9. Vers. 6. as the light to wit of the morning or sunne for so light sometime signifieth Nehem. 8. 3. Iob 31. 26. that is clearely manifestly So Hos. 6. 5. Compare also Iob. 11. 17. Vers. 7. be silent or bee still stay and tarry silently See Psal. 4. 5. The Greeke saith be subject wait still patiently or paine thy selfe that is set thy selfe with earnestnesse and patience to wait for Vers. 8. Surcease or Slake Let goe A word contrary to holding fast applied here to the shaking or abating of anger so Iudg. 8. 3. also to doe or which is but to doe or at least to doe evill Vers. 9. inherit or possesse So Isa. 57. 13. He that trusteth in me saith the Lord shall inherit the land and possesse my holy mountaine Vers. 11. And the meeke or But the meeke From hence our Lord saith Blessed are the meeke for they shall inherit the land Mat. 5. 5. Vers. 13. his day that is his dismall day the time appointed for his affliction and destruction 1 Sam. 26. 10. Ezek. 21. 25. 29. So the Chaldee explaineth it the day of his calamitie Day is often used for the time of punishment as The posterity shall be astonied at his day Iob 18. 20. Woe unto them for their day is come Ier. 50. 27. So the day of Madian Isa. 9. 4. the day of Iezreel Hos. 1. 11. the day of Ierusalem Psal. 137. 7. Vers. 14. drawne Hebrew opened or loosed meaning out of the shead A like phrase is the emptying of the sword Psal. 35. 3. Vers. 16. the little of a just man or a little a small portion to the just See Prov. 15. 16. and 16. 8. plenteous mammon The Hebrew hamon signifieth multitude plenty or store of riches or any other thing Here the Greeke translateth it riches From this Hebrew word riches are called mammon Luk. 16. 9. 11. 13. many wicked or great mighty wicked Vers. 17. armes that is power helpe c. See Psal. 10. 15. Vers. 18. knoweth that is acknowledgeth and regardeth as Psal. 1. 6. the dayes that is the âvents good or evill estates calamities that at any time befall them as vers 13. Psal. 116. 2. and 119. 84. See also Psal. 31. 16. shall bee for ever meaning that they and their seed after them should inherit the land as Exod. 32. 13. Ios. 14. 9. 1 Chron. 28. 8. Prov. 13. 22. Isa. 60. 21. and then come to their immortall inheritance 1 Pet. 1. 4. Vers. 20. the precious fat that which is precious in the rammes the best and that was the fat all which was the Lords and might not therefore be eaten by any man but was burned upon the altar and so consumed away in smoke Levit. 3. 15 16 17. So the precious fruit of the earth I am 5. 7. The Hebrew Carim elsewhere used for fields or pastures Psal. 65. 14. is here fat pastured rammes or muttons so Deut. 32. 14. Isa. 34. 6. Amos 6. 4. with the smoke which vanisheth in the aire therefore the Greeke saith as the smoke so Psal. 102. 4. The Chaldee paraphraseth they shall be consumedin the smoke of Gehenna or of Hell Vers. 21. repaieth not shall not or will not pay againe It may intend both his inabilitie that hee cannot and his unconscionablenesse that hee will not pay Borrowing in the Law is noted for a curse as lending for a blessing Deut. 28. 12. 44. for the borrower is servant to the lender Prov. 22. 7. sheweth grace or doth graciously that is is liberall and bountifull So the Apostle calleth liberality grace 1 Cor. 16. 3. 2 Cor. 8. 4. 19. Vers. 22. his blessed ones or ââây that are blessed of him that is of God The Chaldee addeth they that are blessed by his Word and after they that are cursed by his oath Vers. 23. steps of the man the gate or wayes of such a man as is before shoken of or as after followeth whose way God delighteth called here Geber a valiant man A like phrase is in Esa. 60. 12. the nations that is those nations such as are there before mentioned stablished or firmely
from the wicked and restored to Gods Sanctuary 5 He encourageth his ãâã trust in God IVdge me O God and plead my plea from the nation unmercifull from the man of deceit and injurious evill do thou deliver me For thou art the God of my strength why thrustest thou me away why goe I still sad for the oppression of the enemie Send thy light and thy truth let them lead me let ãâã bring me unto the mountain of thy holinesse and unto thy dwelling places And I will come unto the Altar of God unto God the joy of my gladnesse and confesse thee with harpe O God my God Why bowest thou downe thy selfe my soule and why makest thou a tumultuous stirre within me wait hopefully for God for yet I shall confesse him the salvations of my face and my God Annotations IVdge me This meaneth an examination of the cause giving sentence and executing of it by delivering the oppressed so judging is used for delivering 1 Sam. 24. 15. 2 Sam. 18. 19 31. Iudg. 3. 10. Pleading also ones plea is of like meaning see Psal. 35. 1. The Chaldee paraphraseth Judge me O God with judgement of truth for it is thy part to plead my plea. Vers. 2. my strength or my strong fort as Psal. 28. 8. for which in Psal. 42. 10. hee useth the word Rocke Vers. 3. dwelling places meaning the holy Tabernacle or Sanctuary which had severall roomes holy and most holy parted by veiles as also the Apostle observeth Hebr. 9. 2 3 6 7. or the high place at Gibeon where the tabernacle was in Ierusalem where the Arke was 2 Chro. 1. 3 4. for in both those places God dwelt and was worshipped But the first seemeth most proper because of Psal. 132. 5. See also Psal. 46. 5. and 84. 2. The Chaldee explaineth the former to be the mount of the house of thy Sanctuary and these latter the Schooles of the house of thy divine Majestie By Schooles meaning such places about the Sanctuarie as the Doctors sate in Luk. 2. 46. Vers. 4. And I will come or That I may come for so the Hebrew phrase may often be resolved and the new Testament useth both indifferently in the Greeke as Luk. 6. 37. and ye shall not be judged for which in Matth. 7. 1. it is that yee be not judged to the Altar Chaldee to offer an offering upon the Altar the joy of my gladnesse that is author of my gladsome joy meaning inward joy outwardly shewing it selfe in gladsome gesture Vers. 5. why bowest c. This verse is the same with Psal. 42. 12. of my face the Chaldee explaineth it for the redemption which is from his face for he is my God PSAL. XLIV The Church in memory of former favours when they inherited the Land 10 complaineth of her present evils being subject to persecutors 18 Professing her integritie in greatest afflictions 24 she fervently prayeth for succour To the Master of the Musicke to the sonnes of Korach an instructing Psalme O God with our eares we have heard our fathers have told to us the work thou wroughtest in their dayes in dayes of olâ Thou with thy hand didst dispossesse the heathens and didst plant them thou didst evill to the peoples and didst propagate them For not by their owne sword inherited they the land and their arme saved them not but thy right hand and thy arme and the light of thy face because thou didst favour them Thou art he my King O God command the salvations of Iakob In thee we shall push with the horne our distressers in thy name we shall tread downe them that rise up against us For I will not trust in my bow and my sword shall not save me For thou hast saved us from our distressers and our haters thou didst make ashamed In God we praised all the day and thy name for ever we will confesse Selah But now thou thrustest away and makest us ashamed and goest not forth with our armies Thou makest us turne backward from the distresser and they that hate us doe spoile for themselves Thou givest us as sheepe for meat and fannest us in the nations Thou sellest thy people for no wealth and increasest not by the prises of them Thou exposest us a reproach to our neighbours a scoffe and a scorne to them that be round about us Thou puttest us for a parable among the heathens a nodding of the head among the nations All the day my ignominie is before me and the abashing of my face covereth me For the voice of the reproacher and taunter for the face of the enemie and selfe avenger All this is come on us and we have not forgotten thee not dealt falsly against thy covenant Our heart hath not turned backward nor our stepping swarved from thy path Though thou hast crushed us in the place of Dragons and hast covered over us with the shadow of death If we have forgotten the name of our God and spred out our hands to a strange god Shall not God search out this for he knoweth the hid things of the heart But for thee wee are killed all the day are counted as sheepe of slaughter Stitre up why sleepest thou Lord awake thrust not away forever Wherefore hidest thou thy face forgettest thou our affliction and our oppression For our soule is bowed downe to the dust our belly cleaveth unto the earth Rise up for an helpfulnesse to us and redeeme us for thy mercy sake Annotations DIspossesse or disinherit the nations meaning the Canaanites as the Chaldee explaneth it Thou by thy strong hand didst cast out the peoples of Canaan and plantedst the house of Israel See examples hereof in the Amorites Numb 21. 32. and the other Kings of Canaan Ios. 12. seven nations greater and mightier than Israel Deut. 7. 1. plantedst them to wit our fathers the Israelites as Exod. 15. 17. a figure taken from the planting of vines whereof see Psal. 80. 9 c. the peoples that dwelt before in Canaan So Psal. 106. 34. didst propagate or send forth make spread as the vine sendeth out or dispreadeth the branches Psal. 80. 12. Ezek. 17. 6. Vers. 4. light of thy face thy favourable countenance in Christ See the note on Psal. 4. 7. and 89. 16. Vers. 5. thou art he that is Thou art the same my King as the Greeke expresseth it this noteth Gods unchangeablenesse See Psal. 102. 28. command procure by thy commandement See Psal. 42. 9. salvations of Iakob that is the full salvation the absolute deliverance of thy weake people the posterity of Iakob See Psal. 14. 7. Vers. 6. push with the horne a speech taken from Moses Deut. 33. 17. and meaneth a vanquishing or subduing 1 King 22. 11. Dan. 84. tread downe or tread under foot which signifieth both a subduing or destroying 2 Chron. 22. 7. and a contempt or setting them at nought Prov. 17. 7. and so the Greeke here translateth it we shall set at nought So after in Psal. 60.
are Gods vehemently is hee exalted Annotations CLap hands or the Palmes Hebrew the palme a signe of joyfull approbation used as at other times so at the coronation of Kings 2 King 11. 12. So after Psalm 98. 8. voice of ãâ¦ã ing that is a shrill voice and joyfull See the notes on Psalm 5. 12. and 41. 12. Vers. 4. He hath subdued or will subdue So in the next verse He will chuse but the time to come is often used for the time past or continued And here it seemeth to be spoken of the subduing of the Canaanites and the ãâã subduing of nations to Christ by preaching of the Gospell Of subduing see Psal. 18. 48. the Chaldee here translateth it kill Vers. 5. our inheritance the land of Canaan Psal. 78. 55. and that immortall undefiled heritage reserved in heaven for us 1 Pet. 1. 4. high excellencie or glorious highnesse meaning the kingdome priest-hood Temple c. as the Chaldee mentioneth the house of the Sanctuary whereby Iacobs posteritie excelled Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ. Vers. 6. God is gone up as when the ârke went up from Ki ãâ¦ã th-jâarim to Ierusalem 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Arke was carried by Solomon into the Temple 2 Chron. 5. when Christ ascended with triumph into heaven Luke 24 51 52. and with like glory shall he come againe 1 Ihess 4. 16. Act. 1. 9 11. The Chaldee referreth this Going up to the Exalting of Gods name Vers. 7. an instructing Psalme Maschil the title of Psal. 32. and many others here used in like sense for a Psalme to give instruction or as in Psal. 14. 2. for a prudent understanding person in this sense sing Psalme every one that is prudent or as the Greeke explaineth it sing prudently the Chaldee with good understanding Vers. 9. throne of his holinesse Greeke his holy throne See Psal. 9. 5. Revel 4. 2. The Chaldee calleth it the throne of his glory Vers. 10. The bounteous Princes or the voluntaries Nobles A name given to the liberall and free hearted Isa. 32. 5. 8. Exod. 35. 21 29. and to Princes or Nobles Numb 21. 18. Psal. 113. 8. and 118. 8. Iob 12. 21. So here the Greeke hath Princes are Gods or to God belong the shields of the earth He is the great conquer our and protectour of all Gen. 15. 1. Shields also are Magistrates and Governours that protect the Common-weales Hos. 4. 18. Psal. 89. 19. So the Greeke here hath the strong men of the earth PSAL. XLVIII God is magnified for the ornaments privileges and protection of the Church A song a Psalme to the sonnes of Korach GReat is Iehovah praised vehemently in the citie of our God the mountaine of his holinesse Faire in situation the joy of all the earth is mount Sion in the sides of the North it is the Citie of the great King God in the loftie palaces therof knowne he is for an high refuge For loe the Kings were assembled they went together Themselves saw so they wondered they were suddenly ãâ¦ã ubled they were frighted away Trembling tooke hold on them there paine as of her that travelleth with childe With an east wind thou wilt break asunder the ships of Tarshish Even as we have heard so have we seene in the citie of Iehovah of hosts in the citie of our God God will establish it for ever Selah Wee have quietly minded thy mercie O God in midst of thy Palace As thy name O God so thy praise is unto the ends of the earth thy right hand is full of justice Let mount Sion rejoyce let the daughters of Iudah be glad because of thy judgements Compasse ye Sion and goe round about it tell the towers thereof Set your heart on the fort thereof distinctly view the loftie Palaces thereof that ye may tell to the generation after That this God is our God ever and aye he will guide us untill death Annotations SOnnes of Korach See the notes on Psal. 42. 1. Here the Greeke addeth for the second day of the W ãâ¦ã that this Psalme was then to be sung in the Temple as is before noted on Psal. 24. 1. Vers. 2. the mountaine in the Greeke his holy mountaine in Chaldee the mount of the house of his Sanctuary This was mount Sion vers 3. a figure of the Church of Christ Hebr. 12. 22. Rev. 14. 1. Vers. 3. Faire in situation or Beautifull of coast or climate situate in a faire climate or region The Chaldee expounds ât Faire as a Bridegroome the joy of all that dwell on the earth the sides of the North the place where the Temple was builded So Isa. 14. 13. of the great King that is of God who dwelt in this citie vers 9. Zach. 8. 3. Hereupon Christ said sweare not by Jerusalem for it is the ãâã of the great King Mat. 5. 35. Vers. 4. loftie Palaces or high bowers or steeples So vers 14. and Psal. 122. 7. Vers. 5. the Kings we may referre this either to the Kings of Moab and Ammon in the daies of Iosaphat 2 Chro. 20. or to Sanacherib and his Captaines in the daies of Ezekiah 2 King 18. 19. or to the Philistian Princes 2 Sam. 5. were assembled or came together to wit by agreement at an appointed time and place so the originall word impor ãâ¦ã Vers 7. that travelleth with childe or that bringeth forth And this paine is great and sudden anâ inevitable See Mic. 4. 9. 1 Thess. 5. 3. Vers. 8. an east wind which is strong and boystrous also drie and parching Isa. 27. 8. Ier. 18. 17. Exod. 14. 21. and 10. 13. Gen. 41. 7. Ezek. 19. 12. Ion. 4. 8. Hereupon the Greeke translateth it violent wind and the Chaldee a strong East wind as a fire from before the Lord. of Tarshish or of the Ocean sea Tarshish was the name of the son of Iavan the son of Iapheth the sonne of Noah Ger. 10. 4. of whom Tarsus mentioned in Act. 21. 34. the chiefe citie of Cilicia in Syria had the nâmâ From thence they went by shipping into farre countries Africa India Ophir c. 1 King 22. 48. and 10. 22. Hereupon that Sea was called Tarshish and generally the name is applied to every Ocean or maine sea Vers. 10. we have quietly winded or in silence thought upon and consequently waited for Vers. 12. daughters of Iudah the lesser cities of that tribe which were as daughters to the mother citie Ierusalem as the lesser cities of the Ammonites were daughters to Rabbah Ier. 49. 3. So Ekron with her daughters Ios. 15. 45. and many the like So Psal. 97. 8. Vers. 13. tell the towers number count them These things seeme to intend not only a taking notice but also a care and fortification of Ierusalem against all enemies See Esay 33. 18. Vers. 14. Set your heart minde earnestly set your affections on as Psal.
words or my matters perverting them and giving them another figure or fashion So the Hebrew word is used for fashioning Iob 10. 8. It signifieth also grieving Esa. 63. 9. Vers. 7. They draw together or gather that is convene and combine together or gather warres as is expressed Psal. 140. 3. So Psal. 59. 4. my steps or my heeles or footsâles after the manner of that old Serpent Gen. 3. 15. Vers. 8. cast downe or make descend to wit to the pit of corruption as Psal. 55. 24. or nether parts of the earth as Ezek. 32. 18. Vers. 9. my wandring my flitting to and fro as from Sauls presence to Gath 1 Saâ 21. 10. from thence to the cave of Adullam 1 Sam. 22. 1. from thence to Mispeh in Moab vers 3. then to the forest of Hareth in Iudah vers 5. then to Keilah 1 Sam. 23. 5. thence to the wildernesse of Ziph vers 14. thence to the wildernesse of Maon ver 25. then to Eugedi 1 Sam. 24. 1 ãâã and so from place to place as a partrich on the mountaines in all which David acknowledged Gods care and providence towards him in thy bottle that is reserve them diligently Bottles were used to put in milke and wine Iudg. 4. 19. 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wandring called Nod a bottle being also in that tongue called Nod having difference in writing but none in sound are they not in thy register or in thy booke and reckoning meaning doubtlesse they are A question is often used for an earnest affirmation or deniall As when one Evangelist saith Doe yee not erre Mar. 12. 24. another saith ye doe erre Mat. 22. 29. Vers. 10. that God will be for me or with me or that God is mine as the Greeke saith thou art my God Vers. 13. Thy vowes are upon me that is I have thank-offerings ready wherewith to pay my vowes which I made unto thee A like phrase is in Prov. 7. 14. Vpon me are peace-offerings See also how vowes were paid with peace or thank-offerings Lev. 7. 15 16. Psal. 66. 13. Or they are upon me that is I am bound to pay them or doe now binde my selfe and take them upon me The Chaldee saith Oâ me I have received O God thy vowes confessions that is as the Chaldee saith sacrifices of confession or thanks which were distinguished from vowes Lev. 7. 12 15 16. Vers. 14. hast thou not also meaning surely thou hast as before in vers 9. and Psal. 116. 9. from sliding or from driving from thrust that is from sliding by the thrust of my enemies to walke on or converse it noteth a continuall and pleasing carriage of ones selfe acceptable to God therefore the Greeke expresseth it by well-pleasing and the Apostle followeth the same in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9. The meaning also of the phrase here is that I may walke as that which one Prophet saith lashabeth to dwell 1 Chron. 17 4. another saith leshibti that I may dwell 2 Sam. 7 5. the light of the living or light of life meaning the vitall of lively light which men here on earth doe enjoy and therefore in Iob 33. 28 30. this is opposed to the pit or grave and in Psal. 116. 9. it is called the land of the living whereof see Psal. 27. 13. This also respecteth the better light of life mentioned by our Saviour Ioh. 8. 12. PSAL. LVII David in prayer flying unto God complaineth of his dangerous case 8 He encourageth himselfe to praise God To the master of the musicke Corrupt not Michtam of David when he fled from the face of Saul into the cave BE gracious to me O God be gracious to me for in thee my soule hopeth for safety and in the shadow of thy wings will I hope for safetie till the wofull evils passeth over I will cal unto God most high to the God that perfectly accomplisheth towards me He will send from heavens and save me he hath put to reproach him that would swallow me up Selah God will send his mercy and his truth My soule is among Lions I lie among inflamers the sonnes of Adam their teeth are speares and arrowes and their tongue a sharpe sword Be exalted over the heavens O God over all the earth be thy glory They prepared a net for my steps he bowed downe my soule they digged a pit before me they are fallen into the midst of it Selah Firmely prepared is my heart O God firmely prepared is my heart I will sing and praise with Psalme Raise up my glorie raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Lord I will praise thee with Psalme among the nations That thy mercy is great unto the heavens and thy truth unto the skies Be exalted over the heavens O God over all the earth be thy glory Annotations COrrupt not or Bring not to corruption or perdition This word sometime importeth corruption of faith and manners by sinne as is noted on Psal. 14. 1. sometime perdition or utter destruction the punishment of sin Ps. 78. 38. 45. Gen. 6. 13 and 9. 11. 15. it is a more vehement word than killing Ezek. 9. 6 8. This word is also in the title of the 58 59 and 75. Psalmes Michtam a golden song See Psal. 16. 1. from face or for feare of Saul See Psal. 3. 1. into the cave Saul sought David in the wildernesse of Engedi upon the rocks among the wilde goats and being there in a cave David cut off the lap of Sauls coat and would not kill him Which when Saul after perceived his heartrelented for Davids kindnesse and hee wept acknowledging his fault And taking an oath of David that hee should not destroy his seed hee ceased his persecuting for a time 1 Sam. 24. David in that distresse made this Psalme Vers. 2. evills passeth that is every evill or the whole heape of evills passeth Vers. 3. perfectly accomplisheth or performeth to wit his grace or his promise or my affaires bringing them to a full end and stay So Psal. 138. 8. A like speech the Apostle useth Phil. 1. 6. Vers. 4. He will send or usually sendeth to wit his hand as Psal. 144. 7. or his Angell as Dan. 3. 27. and so the Chaldee explaineth it or his mercy and truth as after here followeth swallow mee or breatheth after mee See Psalm 56. 2. Vers. 5. Lions called here Lebaim âeartie stout couragious Lions of Leb that is heart courage As there be sundry sorts of Lions so have they sundrie names see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutnesse of their heart 2 Sam. 17. 10. boldnesse Prov. 28. 1. and grimnesse of their countenance 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David as were the Kings of Asshur and Babel after unto Israel Ier. 50. 17. the Roman Emperour to Paul 2
so the Greeke explaineth it well the Hebrew speaking of the good thing in generall comprehending the wholestore of pleasures and commodities ãâã Deu. 6. 11. Geâ 45. 23. The like here followeth holy for all holy things And among good things understand the principall the gift of the holy Ghost as that which in Matth. 7. 11. is good things in Luk. 11. 13. is called the holy Ghost Vers. 6. Fearefull things c. God out of his Tabernacle gave oracles and answers to his people Numb 7. 89. and from Heaven he answered to their prayers against their adversaries Psal. 3. 5. he answered alwaies things reverend and fearefull those farre off by sea whereby is meant not onely those upon the sea whose hope God is Psal. 107. 23. 28 c. but those also that dwell farre asunder disjoyned by the sea as in Ilands which wait for his law Isa. 42. 4. So the Chaldee interpreteth it and of the Iles of the sea which are disjoyned from the dry land or continent Vers. 7. O he that stablisheth or which setteth fast it is a continued speech to God as the words before and after manifest but the person changed for more passion like that in Iob 18. 4. O he that teareth his soule for O thou that tearest thy soule See the notes on Psal. 59. 10. mountaines hereby is often meant kingdomes polities and common-weales Ier. 51. 25. See Psal. 30. 8. The Chaldee understands it here of Gods preparing food for the wild Goats of the mountaines Vers. 8. of the seas waters signifie peoples Rev. 17. 15. and seas are the huge armies of peoples Ier. 51. 42. Esai 17. 12 13. All such as well as the naturall seas God asswageth See also Psal. 46. 7. Vers. 9. And they or When they feare utmost parts or borders to wit of the earth as is expressed Isa. 41. 5. the out-goings of morning c. This may be meant both of the successive course of day and night and of them that go out at morning and evening which be men to their labour and beasts for their prey as is shewed Psal. 104. 20 23. and of people inhabiting the East and West parts of the world Vers. 10. plenteously moistenest it This sense the Greeke yeeldeth the Hebrew also may be turned when thou hadst made it to desire raine or and givest it the desire thereof These things are spoken first of the land of Canaan as the Chaldee expoundeth thou remembrest the land of Israel which God visited and blessed continually as Moses telleth Deut. 11. 12. and spiritually are meant of Christs Church Ezek. 36. 8. 9 c. very much or with multitude to wit of riches or good things the streame or brooke riveret See Psal. 1. 3. and 46. 5. The Chaldee paraphraseth from the fountaine of God which is in heaven which is full of the showers of blessing of God that is with heavenly sweet and wholesome streames of waters not as Aegypt watered with mans labour but drinking waters of the raine of heaven Deut. 11. 10 11. The streame of God may here be taken for an excellent streame as mountaines of God Psal. 36. 7. and the word with is to be supplied Compare herewith Ioel. 3. 18. Rev. 22. 1. where a fountaine and pure river of water of life come forth from the Lords house and throne their corne theirs that dwell in thy land and house after that thou hast thus prepared the land and watered it thou makest it fruitfull Vers. 11. set lest the furrowes or the clods that is with raine thou causest the clods to lye close to cover the seed The Hebrew words being indefinite to settle c. have like signification with the former See Psal. 49. 15. and 77. 2. and 103. 20. makest it soft or meltest resolvest makest it moist with drops of raine that fall many See Psal. 72. 6. the bud or branch that which springeth up out of the earth This name is given to Christ himselfe Esai 4. 2. Zach. 3. 8. and 6. 12. Vers. 12. yeere of thy goodnesse that is thy good yeere which thou honourest with singular blessings So God commanding the Sabbath yeere promised to blesse the sixt yeere that it should bring forth fruit for three yeeres Lev. 25. 20 21. But the good yeere is that acceptable yere of the Lord which Christ preached Esai 61. 2. Luke 4. 19. thy pathes drop the clouds which are Gods chariot Psal. 104. 3. in which water is bound Iob 26. 8. and from which raine is dropped to cause the earth to fructifie Iob 36. 28. and 38. 26 27. And pathes here are properly such trackes as are made by chariot wheeles Vers. 13. of the wildernesse where there is no man Iob 38. 26. that grasse may grow for beasts Psal. 104. 14. Though sometime shepherds there feed their flocks as Exo. 3. 1. girded with gladnesse rejoycing for the store of grasse that grow on them on every side Things are figuratively said to be glad when they attaine unto abide in their naturall perfection so light is said to rejoyce when it shineth cleare and continually Prov. 13. 9. Vers. 14. the pastures or fields are cloathed that is covered abundantly stored with flockes of sheepe For fields the Greeke putteth Rams of the sheepe the Hebrew Carim signifieth both Esai 30. 23. and 34. 6. but the grammaticall construction and coherence here sheweth it rather to be fields or pastures PSAL. LXVI An exhortation to praise God 5 to observe his workes 8 to blesse him for his gracious benefits 13 The Prophet voweth religious service to God 16 Hee declareth Gods speciall goodnesse to him-selfe To the Master of the Musicke a Song a Psalme SHout ye unto God all the earth With Psalme sing the glory of his name put glory to his praise Say unto God how fearefull is every of thy workes through the greatnesse of thy strength thine enemies shall falsly deny to thee Let all the earth bow downe themselves to thee and sing Psalme to thee let them sing Psalme to thy name Selah Come and see the workes of God he is fearefull in his doing toward the sonnes of Adam He turned sea to dry land they passed thorow the River on foot there did wee rejoyce in him He ruleth with his power for ever his eyes espie among the nations the rebellious let them not exalt themselves Selah Ye peoples blesse our God and make the voice of his praise to be heard That putteth our soule in life and hath not given our foot to be moved For thou O God hast proved us thou hast tried us as silver is tried Thou hast brought us into the net thou hast laid straitnesse on our loines Thou hast caused men to ride upon our head we came into fire and into waters and thou hast brought us out to an abundant place I will come into thine house with burnt-offerings I will pay to thee my vowes Which my lips have opened and my mouth hath spoken in the distresse upon me
Burnt offerings of marrowed rammes I will offer up to thee with incense I will make ready beeves with goat-bucks Selah Come heare ye and I will tell all ye that feare God what he hath done to my soule Vnto him I called with my mouth and he was extolled under my tongue If I had seene in my heart painfull iniquitie the Lord would not have heard But surely God hath heard hath attended to the voice of my prayer Blessed be God which hath not turned away my prayer and his mercy from me Annotations SHout to wit with a joyfull or triumphant noise see Psal. 41. 12. all the earth or all the land that is the inhabitants thereof as the Chaldee explaineth So vers 4. and Psal. 98. 4. and 100. 1. and often in the Scripture Vers. 2. put glorie in Greeke give glory to his praise that is make his praise glorious and honourable A like phrase is in Ios. 7. 19. put glory to Iehovah that is give him glory Vers. 3. fearefull is every c. or fearefull art thou in thy works One word singular and another plurall meaneth exactly all and every one as Psal. 57. 2. and 62. 5. falsly deny or l. e that is fainedly submit See Psal. 18. 45. Vers. 4. Let all or All shall Vers. 5. in his doing or in practise the Greek translateth in counsels See Psal. 9. 12. Vers. 6. sea to dry land the red sea God turned to dry land by a strong east wind dividing the waters that Israel might goe thorow it Exod. 14. 21 22. thorow the river Iarden when the banks thereof were full was dried the waters stood still on an heape till all the people went thorow it Ios. 3. 13 14 17. So the Chaldee explaineth it ãâã the river ãâã the sonnes of Israel went on their feet there did we rejoyce he teacheth them to apply their fathers deliverances to themselves for all things fore-written are for our learning and use Rom. 15 4. Alike speech another Prophet useth he found him in Rethel and there he spake with us Hos. 12. 4. The Chaldee paraphraseth I will lead them to the mount of the house of the Sanctuary there we will rejoyce in his Word Vers. 7. espie that is watchfully view in the nations that is as Solomon expoundeth it in every place both the evill persons and the good Prov. 15. 3. the rebellious or the off-fallen froward and refractarie persons which exasperate and provoke the Lord to bitternesse as the Greeke here translateth exalt or be exalted puft up in themselves Vers. 8. peoples tribes of Israel called also peâples Act. 4. 27. make to bee heard or cause men to heare sound forth audibly See Psal. 26. 7. Vers. 9. That putteth our soule in life that is first giveth then preserveth life and finally restoreth our dead soules unto life Saving from dangers of death Psal. 30. 4. quickning them that were dead in sinnes Ephes. 2. 1. The Chaldee expounds it the life of the world to comâ given ouâfoot to be moved that is suffered our estate to be changed to our ruine So Psal. 38. 17. and 121. 3. See Psal. 15. 5. Vers. 10. as silver is tried Hebr. as to try silver and this meaneth sore afflictions as at large is shewed Ezek. 22. 19 20 21 22. wherefore when God mentioneth lesser trialls he saith Loe I have tried thee but not as silver Isa. 48. 10. Hereby also is meant a purifying from drosle and corruption by afflictions See Mal. 3. 3. Zach. 13. 9. 1 Pet. 1. 7. Vers. 11. straightnes or affliction as the Greek also turneth it but hereby a strait chaine or wringing girt may bee meant such as burthens are tied with to beasts backs Vers. 12. upon our head to use us as beasts for to carry them it meaneth servile subjection See the like in Isa. 51. 23. came into fire and into waters that is passed thorow afflictions of sundry sorts Psal. 32. 6. Ezek. 15. 6 7. Also in Num. 31. 23. those things are said to come into or passe thorow fire which would abide the same without being consumed as metals That sense hath also use here as after is shewed an abundant place or a moist a well watered land where we may drinke our fill The Greeke calleth it a refreshing which well fitteth with the comforts of the Gospell as Act. 3. 29. Vers. 14. opened that is uttered or promised distinctly and seriously as the Greeke saith distinguished for the mouth being opened in vowes signifieth that they may not be called backe Iudg. 11. 35 36. distresse upon me or in my distresse so Psal. 18. 7. and 59. 17. Vers. 15. marrowed rammes that is fat and lusty The word rammes is in Hebrew set after the word incense which may therefore be read the incense or perfume of rams meaning the fat which was burned on the altar And so it may intend peace offerings as before he mentioned burnt offerings See Levit. 3. 9 10 11. compared with Levit. 1. 10 13. The Chaldee expoundeth it incense of spices and sacrifices of Rams make ready or offer as the Greeke interpreteth it The Hebrew word to make or doe is used for dressing or making ready of meat or sacrifices Gen. 18. 8. Iudg. 6. 19. Exod. 10. 25. and 29. 36. Levit. 16. 24. and 22. 23. beeves the Hebrew bakar is the Beefe generally one for many as in Psal. 8. 9. These were the principall sacrifices Lev. 1. 2 10. Ver. 17. under my tongue that is with my tongue or it may be meant of the heart and inward parts which are under the tongue Vers. 18. If I had seene in my heart that is had regarded with it so to see is to behold with a corrupt affection Iob 31. 26. Thus God cannot see evill Habak 1. 13. would not have heard for God heareth not sinners Iohn 9. 31. nor hypocrites Iob 27. 8 9. Prov. 15. 29. The Greeke maketh it a wish Let not the Lord heare me PSAL. LXVII A Prayer for the enlargement of Gods kingdome to the joy of all peoples and increase of Gods blessings To the Master of the Musicke on Neginoth a Psalme a Song GOd be gracious unto us and blesse us he make his face to shine with us Selah That they may know in the earth thy way thy salvation among all the Heathens Peoples shall confesse thee O God peoples all of them shall confesse thee The nations shall rejoyce and shout for thou wilt judge the peoples with righteousnesse and the nations in the earth thou wilt guide them Selah Peoples shall confesse thee O God peoples all of them shall confesse thee The earth yeeldeth her increase God our God will blesse us God will blesse us and all the ends of the earth shall feare him Annotations FAce to shine or to be light that is cheerefull and favourable See Psal. 4. 7. and 31. 17. Vers. 3. That they may know meaning men indefinitely or that thy way may be knowne Gods way is generally his administration
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson âoeâ cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacââr couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmân is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ 13. 2. Statius lib. 10. Thebaid Macroâius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siân the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words ââAdam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâe and indignation as Psal. 2. 6. ââthaâ complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â his brightnesse or puritiâ that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Ioâ ãâã 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâiffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâacknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâeth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
gracious c. as Psal. 111. 4. or of the godly man that he is gracious c. as the next verse sheweth or of the light that it is gracious c. meaning it of God who is our light as Psal. 27. 1. Vers. 5. will moderate or measure out or carry and dispense them as the Greeke explaineth it by the similitude of a steward his words or affaires matters en-judgement or with discretion as is fit and right Psal. 25. 9. Ezek. 34. 16. Vers. 6. Surely or For compare Psal. 15. 5. Vers. 7. heare-say or hearing that is tidings fame rumour or report which he heareth as the word signifieth Rom. 10. 16 17. So that which one Evangelist calleth akoé hearing Mark 1. 28. another calleth echos sound or ecchoe Luke 4. 37. both meaning fame or rumour See the contrary to this in the wicked Ier. 49. 23. fixed or firmely prepared not to be moved with ill tidings Vers. 8. he see to wit Gods worke or reward see Psal. 54. 9. The Chaldee otherwise thus till hee see redemption in distresse Vers. 9. scattâred to wit his riches as the Chaldee explaineth it that is given and lent it freely without looking for any thing thereof as Luke 6. 35. though thereby he is more increased Prov. 11. 24. See 2 Cor. 9. 9. justice this generally is all righteousnesse sometime almes see Psal. 24. 5. his horne that is power and glory so the Chaldee saith his strength see Ps. 75. 5. 11. and 92. 11. and 89. 18 25. 1 Sam. 2. 1. Vers. 10. the desire that is the thing that hee desireth shall not be granted him Compare Prov. 10. 24 28. and 13. 12. PSAL. CXIII An exhortation to praise God for his excellency 6 for his mercy Halelu-jah PRaise ye servants of Iehovah praise ye the name of Iehovah Blessed be the name of Iehovah from this time and for ever From the rising of the Sunne unto the going in of the same praised be the name of Iehovah Iehovah is high above all nations his glory is above the heavens Who is like Iehovah our God that lifteth himselfe high to sit That debaseth himselfe low to see in the heavens and in the earth Hee raiseth the poore from the dust he lifteth up the needy from the dung To set him with bounteous Princes with the bounteous Princes of his people Hee maketh the barren of house to dwell a joyfull mother of children Halelu-jah Annotations FRom this time or from now henceforth So Psa. 115. 18. and 121. 8. and 131. 3. Vers. 3. rising that is the east part of the world as Psal. 103. 12. going in or going downe that is the west where the Sunne is said to goe in as when it riseth to come out Gen. 19. 28. meaning by east and west all the world over so Mal. 1. 11. Vers. 5. lifteth high to sit or to dwell that is as the Greeke explaineth it dwelleth on high and so after seeth the things below Vers. 7. from the dust that is from base estate as 1 King 16. 2. So after from dung as Lam. 4. 5. This speech is taken from 1. Sam ãâ¦ã Vers. 9. the barren of house that is the woman which never had children as on the contrary fruit full women are said to build their husbands houses Ruth 4. 11. so house is used for children or ãâ¦ã Psal. 115. 10. 12. Exod. 1. 21. See also Psal. 68 7. The Scriptures apply this to the Church of the Gentiles as Rejoyce O barren that diddest not beare c. Esa. 54. 1. Gal. 4. 26 27. PSAL. CXIV The deliverance of Israel out of Egypt affected the dumbe creatures all the earth are thereupon exhorted to feare God WHen Israel went out from Egypt the house of Iakob from the people of a barbarous speech Iudah was for his sanctuary Israel his dominions The sea saw and fled the Iarden turned about backward The Mountains leaped like Rams the hills like younglings of the flocke What alied thee O sea that thou fleddest O Iarden that thou turnedst about backward O mountaines that ye leaped like Rams ye hils like younglings of the flocke At the presence of the Lord tremble thou earth at the presence of the God of Iakob That turneth the rocke to a lake of waters the flint to a fountaine of waters Annotations BArbarous speech or speaking barbarously of a strange rude uncouth language This word is here onely used and meaneth all speech that was not understood of Gods people which hee that speakath is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it Spiritually it meaneth such as speake against the faith the language of Canaan Isa. 19. 18. Vers. 2. Iudah that is the congregation of that tribe which was most principall Num. ãâã 3. and 7. 12. and 10. 14. was or became and it is of the feminine gender to signifie the Congregation usually named a daughter as Ps. 9. 15. his sanctuary sanctity or sanctification which God had sanctified to dwell among them Levit. 19. 2. and 20. 7 26. and 26. 11 12. 2 Cor. 6. 16. The Chaldee explaineth it thus The Church of the house of Iudah was united to his holinesse Israel to his dominions dominions or dominations seigniories ruling over the tribes by his lawes and spirit Vers. 3. The sea the red sea thorow which Israel passed Exod. 14. 21. Psal. 77. 17. and 78. 13. and 66. 6. and 136. 13. the Iarden the great river in the land of Canaan Ios. 3. Psal. 66. 6. Vers. 4. The mountaines Sinai Horeb and other hills in the wildernesse quaked Exod. 19. 18. Hab. 3. 6 10. Psal. 68. 9. So leaping is used also in Psal. 29. 6. The Chaldee paraphraseth When hee gave his law to his people the mountaines leaped c. younglings Hebr. sonnes meaning Lambs so vers 6. Vers. 5. What ailed thee or what was to thee Vers. 7. At the presence or At the face or Before the Lord. For these phrases are used indifferently as milliphnei at the presence 1 Chron. 16. 33. is liphnei before Psal. 96. 13. So Milliphnei before or from the face 1 Chro. 19. 18. for which in 2 Sam. 10. 18. is Miphnei before tromble thou with paine as a woman in travell see Psal. 29. 8. It is an answer to the former question and therefore may also be turned the earth trembled as the like is observed in Psal. 22. 9. and so the Greeke here translateth the earth was shaken Vers. 8. the flint that is hard flinty rocke as is explained Deut. 8. 15. Compare Isa. 41. 18. PSAL. CXV Because God is truly glorious and idols are vanitie 9 he exhorteth to confidence in God who is to be blessed for his blessings NOt unto us Iehovah not unto us but unto thy name give the glory for thy merey for thy truth Wherefore should the heathens say Where is now their God And our God is in the heavens whatsoever pleaseth him hee doth Their idols
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelââjah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally
in the eyes of Christ and when she obeyeth the voyce of God and forgetteth and forsaketh her owne naturall corruptions he taketh delight in her beauty as it is said Hearken ô daughter and consider and encline thine eare forget also thine owne people and thy fathers house so shall the King greatly desire thy beauty c. Psal. 45. 10. 11. Thus is the prophesie fulfilled with the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esay 62. 5. doves so in Chap. 4. 1. These doves eyes wherewith the Spouse is beautified doe set forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church whose eyes are unto Christ alone looking unto him for life and salvation Matth. 10. 16. Psalme 123. Philip. 3. 7. 10. Esay 17. 7. 8. Ezekiel 18. 6. and 20. 7. observing his wayes Prov. 23. 26. not beholding evill nor looking on iniquity Habak 1. 13. Contrary to which are the lofty eyes Proverb 30. 13. eyes after idols Ezekiel 20. 24. eyes full of adultery 2 Peter 2. 14. eyes beholding strange women Prov. 23. 33. and the like Vers. 16. Thou art faire The Spouse returneth the prayse of beauty unto her beloved who is much fairer then the sonnes of Adam Psalme 45. 2. 3. from whom all her fairenesse is derived so that the prayse thereof belongeth not to her but unto him Psalme 115. 1. as the Apostle saith I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Sonne of God who loved me and gave himselfe for me Galat. 2. 20. Howbeit though Christ be most faire and beauty it selfe yet such was his basenesse and sufferings in the flesh as his visage was marred more then any man and his forme more then the sonnes of men Esay 52. 14. and 53. 2. 3. and such he often appeareth unto the world to be in the Church partaker of his afflictions But the eye of faith beholdeth his spirituall beauty through all tribulations and glorieth therein Roman 8. 35. 39. 1 Peter 1. 5. 6 and 4. 12. 13. 14. And when the mysteries of the Gospell are opened and the ordinances of Christ faithfully taught and practised then doth the Spouse behold the King in his beauty Esay 33. 17. And of his fulnesse have we all received and grace for grace Iohn 1. 16. yea pleasant or also pleasant amiable delightfull beautifull This is an addition unto the beauty of Christ in respect of his pleasant and gracious administration of his covenant doctrines reproofes c. For the Lords staffe called Beauty or Pleasantnesse signifieth his Covenant made with the people Zachar. 11 10. and David desired to remaine in the Lords house all the dayes of his life that he might behold the pleasantnesse or beauty of the Lord Psalme 27. 4. and Moses desireth that the pleasantnesse of the Lord might bee upon them in the performance of his covenant and promises Psalme 90. 17. And Solomon sheweth that pleasantnesse shall bee unto them that rebuke the wicked Proverb 24. 24. 25. All which and the like have their accomplishment in Christ teaching admonishing reproving comforting his people with words of grace whose pleasant words are as an honey combe sweet to the soule and health to the bones Prov. 16. 24. our bed or our bedstead Beds were used either to rest and sleepe upon as Psal. 132. 3. 4. or to sit upon when they did eate and banquet as we doe at tables Esth. 1. 5. 6. Amos 6. 4. Ezek. 23. 41. And figuratively the place of offring sacrifices is called a bed Esay 57. 7. greene or flourishing and fruitfull for it is not ment so much of colour as of flourishing growth and increase This word applied unto men meaneth prosperous and flourishing estate as Nebuchadnezar said I was at rest in my house and greene or flourishing in my palace Dan. 4. 4. and David likeneth himselfe to a greene or flourishing olive tree in the house of God Psal. 52. 10. where the Greeke translateth it a fruitfull olive Hereby then the Church signifieth that by her communion with Christ whether by the similitude of bed or board she became flourishing and fruitfull as is said of them that are planted in the Lords house They shall still bring forth fruit in hoary age they shall be fat and green Psal. 92. 13. 14. And this is the nature of the Gospell where it is received by faith that it bringeth forth fruit and maketh men fruitfull in every good worke and increasing in the knowledge of God Colos. 1. 6. 10. It may here also signifie the increase of the children of the Church which are begotten by the immortall seed of the word through the power of Christ giving a blessing to the ministery of the same The Chaldee Paraphrast expoundeth this speech thus The congregation of Israel answered before the Lord of the world how faire is the Majesty of thy holinesse in the time that thou dwellest amongst us and in favourable acceptation receivest our prayers and in the time that thou dwellest in our beloved bed and our children are multiplyed on the earth and we doe grow and multiply like a tree that is planted by a spring of waters whose leafe is faire and whose fruit is abundant Vers. 17. The beames or the rafters it meaneth the timber whereof beames or rafters are made which are called by this name when they are cut downe in the wood as in 2 Kings 6. 2. 5. houses or adifices so named of building Such figured the Churches of Christ as in a Timothy 3. 15. the house of God is expounded the Church of the living God and the faithfull Hebrewes were the house of Christ Hebrewes 3. 6. Cedars trees strong tall and durable the timber whereof is of sweet smell and it rotteth not To such Cedars the Saints of God are compared Psalme 92. 13. and the Tabernacles of Israel are by Balaam likened unto such for goodlinesse Numbers 24. 5. 6. This wood was used in Solomons Temple 1 King 6. 9. 36. and 7. 12. and he made it common in Israel he made Cedars like the Sycomore trees which are in the vale for abundance 1 Kings 10. 27. prefiguring the graces which should abound under Christ. galleries walking places named of running because they runne along by the house sides Elsewhere the word is used for gutters wherein waters runne Genesis 30. 38. 41. Exodus 2. 16. which may also have use here to signifie the pipes and conduits of Gods graces through which the waters of his Spirit are conveyed into their hearts But because she spake of houses this may rather be understood of galleries signifying the meanes of conversing with Christ in the communion of his graces See the notes on Song 7. 5. Brutine trees or Boratine trees The Hebrew Brothim is found onely in this place and seemeth to be that which in Latine is called Brute which is a tree like Cypres
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here coÌmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
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 ãâ¦ã See also Song 3. 2. 4. would kisse thee a signe of love honour and of obedience as all are exhor ãâ¦ã 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 ãâã with contempt Esa. 37. 22. Neither of these should befall her doing but her duty in ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâ¦ã 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 ãâ¦ã 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 ãâ¦ã 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 is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and âervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS
when they are sowne and have taken root they are cleane Vers. 38. water is put Hebrew is given meaning willingly the Greeke saith is poured Hereby is meant the fitting of it for man to eat as by the Hebrew canons is before shewed Where also it is said By word of mouth we have beene taught that this which is said But if water be put upon the seed Lev. ãâã 38 is meant either of water or of any other of the seven liquors so that it be put thereon by the owners wil and after that it is pulled from the ground for it is not spoken of putting water on save after the meats are plâcked up and the liquors pulled off from where they grow whatsoever liquor falleth on meats without the owners will it maketh theÌ not apt to receive uncleannes As if it be mixed with his fruits for fear or daÌger or for necessity he was not otherwise willing that they shold be mixed it makes them not apt for uncleannes as he that hideth his fruits in water because of theeves c. M ãâ¦ã in Tumath Oclin c. 12. s. 1. 2. of their carkasse Châzkuni explaineth it thus of their carkasse and not of the bâââs or of the teeth or of the nailes or of the hâire of thâââ for these things made it not uncleane larchi teacheth that this is not onely whiles the seed is wet with the water but also after it is dry from the water Vers. 39. any beast dye to weet of it selfe and is not orderly slaine for meat that is any cleane beast such as the Law permitteth to be eaten And unclean beasts much more toucheth the carkasse Sol. Iarchi expoundeth this the carkasse and not the bones or sinewes nor the hornes or hoofes neither the skin for that these defiled not him that touched them Ver. 40. that âeareth the âarkasse see the notes on vers 25. The Hebrewes say A carkasse is one of the chiefest uncleane things so much as an olive of the flesh thereof defileth men and vessells by touching and earthen vessels by the aeir and defileth men by bearing it Whether it be cattell or beast lawfull to be eaten or unlawfull if they dye the flesh of them all so much as an olive maketh one uncleane The killing of a clean beast maketh it cleane every where an uncleane beast the killing thereof availeth it not and whether it be killed or strangled or dye of it selfe it is a carkasse and all carkasses are alike in the case of uncleannes The marrow is as the flesh but the blood of the carkass defileth not as the carkasse but is like uncleane liquors which defile not men or vessels by the Law The fat of a clean beast that dieth is cleane as it is written And the fat of a carkasse and the fat of that which is torne in peeces shâl be used for any worke but eating ye shall eate of it Lev. 7. 24. Maimony in Aboth hatumoth c. 1. s. 15. wash his clothes the Greek addeth and wash himselfe in water Vers. 41. every creeping thing besides those eight forementioned in v. 29. 30. which defiled men by touching them dead all other defile men by eating them but not by touching their carkasses See the notes on v. 31. Who so eateth so much as an olive of any creeping-thing on the earth is to bee beaten saith Maimon in treat of Forbidden meats c. 2. s. 6. Touching this quantity observe another rule which they give This which we have said of eating so much as an olive is when he eateth that qua ãâ¦ã of any great creature or if he joyne together a little of one creature and a little of another of that kinde till he eate so much as an olive But he that eatâth an unclean creature by it selfe all of it he is to be beaten by the Law although it be lesse then a graine of mustard seed whether he eate it dead or eate it alive Maimony ãâã c. 2. s. 21. Vers. 42. upon the belly as serpents and the like GeÌ 3. 14. upon all foure or upon foure feet Tââ is the Scorpion saith Sol. Iarchi or whatso ãâ¦ã Hebr. unto whatsoever hath many feet Iarchi saith this is the Nadal the many-foot a creeping thing which hath feet from the head there of to the taile that of on each side ând they call it in Latine C ãâ¦ã Vers. 43. any thing that creepeth This implyeth all other besides the things spoken of as âeping things in the waters and the like He that ãâ¦ã much as an olive of the creeping things in the waters ãâã to be beaten by the Law Levit. 11. 43. Lee in ãâã prohibition are comprehended creeping things of the earth and creeping things that fly and creeping ãâã of the waters Maimony in Forbidden meats ãâã s. 12. What the creeping things of the waters as is shewed on v. 10. Vers. 44. make holy or sanctify your selves ãâã is the spirituall use of all these carnall rites ãâã Meat commendeth us nât to God 1 Cor 8. 8. ãâã is any thing uncleane of it âeâfe Rom. 14. 14. ãâã there is nothing from without a man that entring into him can defile him Mark 7. 15. and these ordinances of meats and drinks and divers washings were carnall ordinances imposed on the Iewes untill the time of reformation or bettering Heb. 9. 10. all which are by Christ now done away Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our ignorance to be holy in all manner of conversation because it is written bee ye holy for I am holy 1 Pet. 1. 14. 15. 16. and to clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7. 1. The Iewes also themselves saw that these outward things were figures of heavenly and to bee abolished by Christ as their owne words noted on Gen. 9. 3. manifest and R. Menachem on Lev. 11. sheweth how things beneath are all answerable to things above and those above have their figures here beneath and that by uncleane beasts the heathens of the world were meant according to that vision in Act 10. 12. 18. and that the eating of uncleane beasts here forbidden signified the going in unto or unlawfull mariages with such infidels according to the phrase in Pro. 30. 20. she eateth and wipeth her mouth and the saying in Gen. 2. 24. they shall be one flesh Also that the clensing with water signified the water that is above which is the water of mercy c. And Maim concludeth his treatise of the Vncleannesse of meats thus the cleannes of the body bringeth one unto the holines of the soule from evill thoughts and the holinesse of the soule is a meanes to make us like unto the Majesty of God as it is written and yee shall make your selves holy and shall be holy for I the Lord that make you holy am holy your soules that is your selves the soule is often put for ones selfe for
the whole person soule and body So in v. 43. that moveth or that creepeth upon the earth but the Gr. also translateth moveth and it is of more large signification Wherfore the Hebr. cannons say These kindes that breed in dunghils and in bodies of carkasses as worms ââag gots and the like which are not procreated of male and female but of rotten dung and the like they are called the things that move upon the earth and who so eateth so much as an olive of them is to be beaten c. although they doe not increase and multiply by generation But the creeping thing that creepeth upon the earth Lev. 11. 29. is that which increaseth and multiplieth of male and female Those kinds that breed in fruits iâ meats if they be separated go forth upon the earth although they returne again into the meat who so eateth so much as an olive of them is to be beaten but if they be not separated it is lawfull to eat the fruit and the worm that is within it Provided that the food breed wormes after it is plucked up from growing on the earth for if it breed worms while it groweth those wormes are unlawful as those that are separated upoÌ the earth because they are created upon the earth And if the case bee doubtful ââey are also unlawfull Therefore all kinde of fruits which are wont to breed worms whiles they grow are not to be eaten untill they search into the fruit lest ãâã worme be in it But if the fruit last a twelve month after it is gathered it may be eaten without any searching into it for there is no worme which can live twelve ãâã in it Maim treat of Forbidden meats ch 2. sect 13. 14. 15. V. 45. that bringeth you upon condition that you shold receive my commandements have I brought you up from the land of Egypt as Iarchi explaineth it for I am holy Hence doth the Apostle frame his exhortation as he which hath called you is holy so bee ye holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 15 16. V 47. To make a difference or to separate in the next seÌtence the Gr. addeth to teach the sons of Israel between the living thing c as having reference to v. 1. 2. where this law is spoken to Moses Aaron and to the former precept in Lev. 10. 10. 11. the beast or the living thing which the G. calleth Zoogonountoon that gender living things And as we have heard of the creatures so for those that come of the creatures the Hebr. have these rules All meat that coÌmeth out of any of the kinds of creatures forbidden for the eating whereof men are beaten ââe that meat is by the Law forbidden to be eaten as the milk of an unclean beast and eggs of unclean fowles or fishes Womans milk is lawfull to be eaten though the flesh of mankind is unlawfull to be eaten Honey of bees or of hornets is lawfull c. Though it be unlawful to eat the milk or eggs of unclean beasts birds yet are not meÌ beateÌ for eating theÌ for it is said Of their flesh shall ye not eat Lev. 11. 8 for eating the flesh they are beaten not for eating the eggs or milk yet for eating such they are chastised with stripes Maim in Forbidden meats ch 3. sect 1 c. CHAP. XII 1 The Law for a womans separation purification after childbirth 6 with the offrings for her purifying ãâã ãâã ãâã ãâã ãâã ANd Iehovan spake unto Moses saying Speake unto the sonnes of Israel saying a woman when she hath conceived seed and borne a man-child then she shall be uncleane seven dayes according to the daies of the separation for her infirmitie shal she be unclean And in the eight day the flesh of his superfluous-fore-skin shal be circuÌcised And she shal continue in the bloods of her clensing thirty daies and three daies she shal not touch any holy thing nor come into the Sanctuary untill the dayes of her clensing be fulfilled And if she beare a maid-child then she shall be uncleane two-weeks as in her separation and she shal continue in the bloods of her cleansing sixty dayes and six dayes And when the daies of her cleansing are fulfilled for a son or for a daughter she shall bring a Lambe of his first yeere for a Burnt-offring and a yong pigeon or a turtle dove for a Sinne offring unto the doore of the tent of the Congregation unto the Priest And he shall offer it before Iehovah and make-atonement for her and she shall be cleansed from the fountaine of her bloods This is the law of the childbearing-woman for a male or for a female And if her hand find not enough for a lambe then she shall take two turtles or two yong pigeons one for a Burnt-offring and one for a Sin offring the Priest shall make atonement for her and she shall be cleane Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the seven and twentieth sâction of the Law See Gen. 6. 9. COnceived seed or yeelded seed Hebrew seeded which in Genesis 1. 11. signifieth the bearing or yeelding of seed Here also it meaneth the womans yeelding or giving of seed unto conception as Aben Ezra explaineth it and the word born following signifies the bringing forth therof into the world The Chaldee translateth it conceived From these words yeelded seed and borne a male the Hebrew Doctors gathered that the woman which yeeldeth seed first beareth a male and if the man yeeldeth it first a female R. Menachem on Levit. 12. and R. Solomon on Gen. 46. 15. As the former lawes concerned uncleanne which proceeded from without so this and the rest that follow concerne uncleannesse which commeth from within and the cleansing of the same by the grace of God in Christ. And Sol. Iarchi noteth from a former author that as man was formed after all cattel and beasts and fowles in the worke of the creation Genesis 1. so his Law is set downe after the Law of beasts foules c. Leviticus 11. a manchilde or a male so after a mayd-child or female as in v. 7. And this law the Hebr. say taketh place whether the birth bee timely or untimely living or dead so that it hath the perfect shape which they limit to bee after fortie dayes from the conception If within 40. daies they hold no uncleannesse of childbirth thereby Maimony in Issurei biah chap. 10. sect 1. 2. separation or removal The Hebrew Niddah though it be somtimes generally used for any uncleannesse separated or removed away Ezra 9. 11. 2 Chronicles 29. 5. yet commonly it is used for a womans separation for her monethly fluors whereof see Leviticus 15. 19. c. infirmitie or her menstrual-sicknesse for unto that is the originall word appropriated that as at such a time she was separated from all communion with others and from her husbands bed and
peoples in righteousnesses Annotations A New song see Psal. 33. 3. saved him or got him salvation and victory over all his enemies See Esa. 59. 16. and 63. 5. Vers. 2. his salvation the redemption by Christ as Luke 2. 30 31 32. so his justice is that which is by faith in Christ Rom. 10. 3 4 6 10. Vers. 3. remembred and consequently performed his mercy c. so Luk. 1. 54 55 72 73 74. all the ends that is the dwellers in the ends of the earth so Esa 52. 10. V. 6. voice of the cornet or sound of the trumpet for here are two severall words for trumpets some of which were made of metall as silver c. Num. 10. 2. some of horne Ios. 6. 4. and these were used both in warres and in the worship of God see Psal. 81. 4. V. 8. clap the hands or clap palmes a signe of joy as Isa. 55. 12. Psal. 47. 2. V. 9. in justice that is justly So Psal. 96. 13. in righteousnesses that is most righteously So Psal. 9. 9. PSAL. XCIX The Prophet setting forth the kingdome of God in Sion 5 exhorteth all by the example of fore fathers to worship God at his holy mountaine IEhovah reigneth the peoples are stirred he sitteth on the Cherubims the earth is moved Iehovah is great in Sion and high he is above all the peoples Let theÌ confesse thy name great and fearefull holy it is And the strength of the King loveth judgement thou hast stablished righteousnesses thou hast done in Iakob judgement and justice Exalt yee Iehovah our God and bow downe your selves at the footstoole of his feet holy he is Moses and Aaron with his Priests and Samuel with them that call on his name they called upon Iehovah and hee answered them In the pillar of a cloud hee spake unto them they kept his testimonies the decree he gave them Iehovah our God thou answeredst them a God forgiving thou wast unto them and taking vengeance on their practises Exalt yee Iehovah our God and bow downe your selves at the mountaine of his holinesse for Iehovah our God is holy Annotations ARestirred or though they be stirred to wit with anger as the Greeke translateth be angry see Psal. 4. 5. This is opened in Rev. 11. 17 18. thou Lord reignest and the nations are angry Thus the wicked are affected but the godly doe rejoyce Psal. 97. 1. he sitteth or even hee that sitteth on the Cherubims reigneth see Psal. 80. 2. is moved with indignation stirred up to resist as Act. 17. 13. Vers. 4. the strength this is joyned with Gods wrath Ezr. 8. 22. and here seemeth to have like meaning that God is strong to punish in judgement the rebellious and defend his people V. 5. at the footstoole or toward it meaning the Sanctuary and Arke there Esa. 60. 13. 1 Chron. 28. 2. Lam. 2. 1. Psal. 132. 7. Ezek. 43. 7. he is as is expressed vers 8. or it the temple is holy V. 6. with his Priests or among his principall officers see the like phrase in Ps. 54. 6. The Hebrew Cohén w ch we call a Priest or Saerificer is the name of the kings chiefe officer as in 2 Sa. 8. 18. Davids sons were Cohéns chiefe Rulers Aularchai as the Greek termeth them which is expounded in 1 Chro. 18. 17. to be the first or Chiefe at the Kings hand It hath the name of ministration Esa. 61. 6. 10. was a title specially given to Aaron and his sonnes that ministred unto God in the Sanctuary Exod. 28. 3 4 41. called or were calling that is prayed for the people as Exod. 32. 11 c. Numb 14 17 19. and 16. 22 46. 1 Sam. 7. 9. and 12. 19 23. Hereupon Moses and Samuel were noted for chiefe intercessours with God Ier. 15. 1. So the Chaldee here expounds it his Priests which gave their lives for the Lords people and Samuel prayed to the Lord for them as the fathers of old which prayed in his name V. 7. of a cloud as Exod. 33. 9. Num. 16. 42. and this noteth Gods favour but with some obscurity and so is inferiour to the mediation of Christ who hath without clouds or shadowes obtained eternall redemption for us that we may goe boldly to the throne of grace for to receive mercy finde grace to helpe in time of need Heb. 4. 14 16. and 7. 25. and 9. 11 12. Vers. 8. a God for giving a mighty God that pardonedst or tookest away to wit the punishment of their sin see Psal. 25. 18. and taking or though thou tookest vengeance on their practises theirs that is the peoples for whom Moses prayed as Num. 14. 20 21 23. Exod. 32. 14 34 35. or theirs that is Moses and Aarons sinnes which God punished and would not be intreated as Num. 20. 12. Deut. 3. 23 24 25 26. PSAL. C. An exhortation to praise God cheerefully for his grace goodnesse and fidelity A Psalme for confession SHout ye triumphantly to Iehovah all the earth Serve ye Iehovah with gladnesse come before him with singing joy Know yee that Iehovah he is God hee made us and a His we art not we his people and sheepe of his pasture Enter ye his gates with confession his courts with praise confesse ye to him blesse ye his name For Iehovah is good his mercy is for ever and his faith unto generation and generation Annotations FOr confession for the publike praise of God with thanks for his mercies all the earth that is as the Chaldee translateth all inhabitants of the earth Vers. 2. singing or shrilling shouting mirth Vers. 3. made us this word is used both for our first creation in nature Gen. 1. 26. and for the making of us high and excellent with graces and blessings as 1 Sam. 12. 6. Deut. 32. 6. Esa. 43. 7. and 29. 23. Ephes. 2. 10. and not we or and his we are as the Hebrew in the margine readeth it Both senses are good and the Chaldee keepeth this latter his we are sheepe or flocke which hee seedeth See Ezek. 34. 30. 31. Psal. 95. 7. V. 4. confession the sacrifice of thankes was thus named 2 Chron. 29. 31. Ier. 17. 26. Vers. 5. faith or faithfulnesse truth in performing his promises PSAL. CI. David maketh a profession of godlinesse touching his owne person his house and the Citie of God in cherishing the good and suppressing the wicked A Psalme of David MErcy and judgement I will sing to thee Iehovah will I sing Psalme I will doe wisely in the perfect way when wilt thou come unto me I will walke in the perfection of mine heart in the middest of mine house I will not set before mine eies any word of Belial I hate the doing of them that turne aside it shall not cleave unto me A froward heart shall depart from me I will know none evill he that in secret hurteth with tongue his fellow-friend him will I suppresse the haughty of eyes and large of heart him I cannot suffer
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
condition our matter and forme the originall word properly is a formed vessell of earth applied to our fraile estate Rom. 9. 20 21. sometime this is spoken of our fictions and sinfull imaginations Gen. 6. 5. Deut. 31. 21. and so the Chaldee interpreteth it here our evill concupiscence which carrieth us into error Vers. 15. as the grasse c. that is few and transitorie though making a faire shew Compare Psal. 90. 5 6. Iob 14. 1 2. Iam. 1. 10 11. 1 Pet. 1. 24. Vers. 16. not know it or know him that is hee shall have no more place here So Iob 7. 10. Vers. 18. to doe them this noteth the outward practise and operation of the Law whereas keeping or observing is with the heart and spirit of man Prov. 3. 1 3. and 4. 4 21. Psal. 78. 8. Vers. 19. prepared his throneâ or stabâââhe it a signe of dominion and gover ãâ¦ã be administred in heaven whereby the Church is figured Rev. 4. 1. 2. See also Psal. 9. 5 8 9. and 11. 4. Vers. 20. hearkning or to hearken to obey and this noteth a willing and ready minde in the Angels and our Lord teacheth vs to pray for the like Mat. 6. 10. The Hebrew phrase to obey may be Englished obeying as the like in Psal. 104. 15 21. and 105. 11. See also Psal. 49. 15. and 65. 11. Vers. 21. his hosts or armies the thrones principalities powers c. that are in the heavenly places Eph. 3. 10. Col. 1. 16. for they are his hosts 1 King 22. 19. Gen. 32. 2. and generally all creatures are his hosts see Psal. 24. 10. ministers the Angels which minister unto him Psal. 104. 4. Dan. 7. 10. the same title is given also to men Esa. 61. 6. PSAL. CIV A meditation upon Gods powerfull workes and wonderfull providence in creating and governing the world and creatures therein 31 Gods glory is eternall 33 The Prophet voweth perpetually to praise him MY soule blesse thou Iehovah Iehovah my God thou art vehemently great thou araiest thy selfe with Majesty and comely honour Deeking him-selfe with light as with a garment stretching out the heavens as a curtaine Planchering his lofts in the waters making the clouds his Chariot walking vpon the wings of the wind Making his Angels spirits his Ministers a flaming fire He hath founded the earth upon her bases it shall not bee moved for ever and aye Thou coveredst it with the deepe as with a raiment the waters stood above the mountaines At thy rebuke they fled at the voice of thy thunder they hasted away The mountaines they went up the vallies they went downe to the place which thou foundest for them Thou didst set a bound they shall not passe they shall not returne to cover the earth That sendeth wel-springs in the vallies they walke betweene the mountaines They give drinke to all the wilde beasts of the field the wilde asses breake their thirst By them the fowle of the Heaven dwelleth from betweene the branches they give the voice That watreth the mountaines from his lofts the earth is filled with the fruit of thy workes That maketh grasse to grow for cattle and the herbe for the use of man bringing forth bread out of the earth And wine that rejoyceth the heart of sorry man making the face chearefull with osle and bread that upholdeth the heart of sorry man Tilled are the trees of Iehovah the Cedars of Lebanon which he planted That there the birds may make their nest the Storke the Fir trees are her house The high mountaines for the wilde goats the rocks a shelter for the conies He made the Moone for appointed times the Sunne knoweth his going downe Thou puttest darknesse and it is night in it doe creep forth all wilde beasts of the wood The lurking Lions roaring for the prey and seeking their meat of God The Sunne riseth they gather them away and couch downe in their dens Out goeth man unto his worke and to his labour till evening How many are thy workes Iehovah all of them hast thou done in wisdome the earth is full of thy riches This Sea great and wide of spaces there are creeping things even innumerable small wilde beasts with great There goe the ships Levjathan whom thou hast formed to play therein They all looke attentively unto thee to give them their food in his time Thou givest it to them they gather it thou openest thine hand they are filâed with good Thou hidest thy face they are suddenly troubled thou gatherest their spirit they breath out the ghost and returne unto their dust Thou sendest forth thy spirit they are created and thou renewest the face of the earth The glory of Iehovah be for ever rejoyce let Iehovah in his deeds He looketh upon the earth and it trembleth he toucheth the mountaines and they smoke I will sing to Iehovah in my life I will sing Psalmes to my God while I am Sweet shall my meditation be of him I will rejoyce in Iehovah Consumed be sinners out of the earth and wicked men be they no more my soule blesse thou Iehovah Halelujah Annotations ANd comely honour that is shewest thy selfe by all thy works to be God over all to whom glory and honour is due Therefore God challengeth Iob and so all men to doe thus if they can and they shall be celebrated of him Iob 40 4 5. 9. Of these words see Psal. 8. 2 6. Vers. 2. Decking or clothing or He clotheth to wit himselfe with light dwelling in the light that none can attaine unto 1 Tim. 6. 16. and at first commanding the light to shine out of darknesse wherewith he decked the world Gen. 1. 3. 2 Cor. 4. 6. as a curtaine that is as a canopie or tent Song 1. 5. Ier. 49. 29. when he spred out the firmament by himselfe alone Gen. 1. 6. Esa. 44. 24. and 51. 13. Iob 37. 18. Vers. 3. Planchering He plancketh or planchereth his lofts or upper chambers that is the clouds aloft or upper regions of the aire as after in vers 13. in the waters among them or with waters which are above in the firmament Gen. 1. 7. where God bindeth the waters in the clouds and the cloud is not broken under them Iob 26. 8. making or putting that is disposing them his Chariot to sit and ride on as Esa. 19. 1. Rev. 14. 14. Compare Psal. 18. 11. Vers. 4. spirits that is spirituall substances so differing from Christ who is no made or created spirit but the maker of all things Psal. 102. 26. and from men made of flesh and bloud Luk. 24. 39. The originall word also signifieth winds and Angels by interpretation are messengers whereupon some translate he maketh the winds his messengers but the Holy Ghost in Heb. 1. 7. sheweth this to be spoken of Angels properly who are named also ministring spirits Heb. 1. 14. flaming fire effectuall in their administration the Angels therefore have appeared like horses and Chariots of fire 2 King 6. 17. and 2.