explaineth it I have accepted thy prayer twelve Princes So of Iakob Isaaks sonne came twelve Patriarchs Act. 7. 8. These Princes are after named in Gen. 25. 12. 16. Vers. 21. covenant This is the thirteenth time that the covenant is named in this Chapter and hereby is meant the promise of Christ and salvation in him as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth that Gods covenant with Abraham was of spirituall and heavenly things in Christ as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred before Ismael Vers. 22. God went up to weet into heaven and appeared no longer so in other like visions of Angels they are said to goe into heaven Luke 2. 25. For God the Chaldee saith the glory of the Lord meaning the vision which had now appeared which phrase the holy text sometime useth as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after in Gen. 35. 13. Vers. 23. Abraham tooke herein hee shewed a rare example of obedience to Gods word not regarding the affliction danger shame scandall and foolishnesse which this action in the eyes of the world seemed to bring with it though to him-selfe and all the faithfull in his house it was the seale of the righteousnesse of faith Rom. 4. 11. Here the Iewes have their uncertaine conjectures or traditions as that Abraham sent and called for Sem the sonne of Noe he was Melchisedek about this businesse that it was done on Atonement day spoken of in Levit. 16. and in the place where afterward the Altar stood in the Court of the Temple and the like Pirke R. Eliezer ch 29. circumcised or cut off to weet all the skin that covered the top of the flesh that the top of the flesh remained bare for so the Hebrew shew the manner of Circumcision to have beene And this being a holy signe and seale Abraham doubtlesse sanctified the work by praier which custome all the Iewes keepe to this day For hee that circumciseth doth first blesse him that sanctified them with his commandements and commanded them to circumcise and to gather themselves into the covenant of Abraham their father that sanctified his beloved from the womb and sealed their off-spring with the signe of the holy covenant that commanded them to circumcise strangers and servants and to draw out of them the blood of the covenant Which blessings Maimony recordeth in his foresaid treatise of Circumcision ch 3. S. 1. 2. 3. 4. 5. where he also noteth that who so circumciseth a man growne must cover his nakednesse whiles he blesseth and after he uncovereth and circumciseth him selfe-same day Hebr. the body or strength of this day at Gen. 7. 13. the Greeke interpreteth it in the time of that day From hence and the commandement in Lev. 12. 3. the Iewes have taught that none might ever circumcise but in the day time after the Sun was up Maimony treat of circum ch 1. S. 8. Vers. 27. circumcised with him Not onely Abraham himselfe but his houshold with him kept the way of the Lord Gen. 18. 19. and by faith they all obeyed this hard precept whereby they were wounded pained and sore in their flesh all at once as Gen. 34. 25. and spiritually did put off the body of the sinnes of the flesh by the circumcision of Christ Col. 2. 11. CHAP. XVIII 1 Abraham entertaineth three Angels 9 who promiseth Sarah a sonne 12 where at she laugheth and is reproved 17 The destruction of Sodom is revealed to Abraham 23 and hee maketh intercession for the men thereof 32 The whole Citie should bee spared if but ten just persons were found therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah appeared unto him in the Okes of Mamree and he was sitting at the tent doore in the heat of the day And he lifted up his eyes and saw and loe three men standing before him and he saw and ranne to meet them from the tent doore and bowed-downe himselfe to the ground And hee said Lord if now I haue found grace in thine eyes passe not away I pray thee from thy servant Let a little water I pray you be taken and wash ye your feet and leane-ye-downe under the tree And I will take a morsell of bread and sustaine ye your heart after that ye shall passon for therfore have you passed unto your servant And they sayd So doe as thou hast spoken And Abraham hastned into the tent to Sarah and hee said Hasten three peckes of flowry meale knead and make cakes And Abraham ranne unto the herd and he tooke a Calfe of the herd tender and good and gave it to a yongman and hee hastned to make it ready And hee tooke butter and milke and the calfe of the herd which he had made ready and set it before them and he was standing by them under the tree and they did eat And they said unto him where is Sarah thy wife And hee said behold in the tent And hee said Returning I will returne unto thee when this time reviveth and loe Sarah thy wife shall have a sonne And Sarah heard in the tent doore and it was behind him And Abraham and Sarah were old comming into daies it ceased â—o be with Sarah after the way of women And Sarah laughed within her selfe saying after I am wexed-old shall I have pleasure also my Lord is old And Iehovah said unto Abraham wherefore laugheth Sarah saying Shall I verily bear a-child and I am old Shall any-thing be unpossible for Iehovah At the appointed-time will I returne unto thee when this time reviveth and Sarah shall have a sonne And Sarah falsly-denyed saying I laugbed not for she was afraid and he said nay but thou didst laugh And the men rose-up from thence and looked towards Sodom and Abraham went with them to bring them on the way And Iehovah sayd shall I hide from Abraham that which I am doing And Abraham being shall bee a great and mighty nation and blessed shall be in him all nations of the earth For I know him how that hee will command his sonnes and his house after him and they shall keepe the way of Iehovah to doe justice and judgement that Iehovah may bring upon Abraham that which he hath spoken unto him And Iehovah said The cry of Sodom and Gomorrha because it is much and their sinne because it is very heavy I will goe-downe now and see whether according to the cry therof that is come unto me they have done altogether and if not that I may know And the men turnedthe face from thence and went to Sodom and Abraham he yet stood before Iehovah And Abraham drew-neere and said wilt thou also consume the just with the wicked If so be there bee fifty just men within the City wilt thou also consume and not spare the place for the fifty just which are within it Far-be-it from thee to doe according to this word to slay the
she said if it be so why am I thus And shee went to inquire of Iehovah And Iehovah said unto her Two nations are in thy womb and two peoples shall be separated from thy bowels and the one people shall be stronger then the other people and the greater shall serve the lesser And her dayes were fulfilled to bring-forth and behold twins were in her wombe And the first came-out red all over like an hairy mantle and they called his name Esau. And afterward came his brother out and his hand holding by the heele of Esau and he called his name Iakob and Isaak was sixtie yeeres old when she bare them And the boyes grew and Esau was a cunning huntsman a man of the field and Iakob was a perfect man dwelling in tents And Isaak loved Esau because venison was in his mouth and Rebekah loved Iakob And Iakob sod pottage and Esau came from the field and he was faint And Esau said to Iakob Let me taste I pray thee of that red that red pottage for I am faint therefore he called his name Edom. And Iakob said Sell to me this day thy first-birthright And Esau said Loe I am going to dye and wherefore serveth this first-birthright unto me And Iakob said Sweare unto me this day and he sware unto him and he sold his first-birthright unto Iakob And Iakob gave to Esau bread and pottage of lentiles and he did eate and drinke and rose up and went-away and Esau despised the first-birthright Annotations ADded that is did againe take a wife when hee was an hundred and fourty yeeres old and had of her sixe sonnes by the extraordinary blessing of God whereas fourty yeeres before his body was even dead in respect of naturall strength and vigour as the Apostle noteth Rom. 4. 19. a wife called elsewhere a concubine 1 Chron. 1. 32. what manner of wife that was see on Gen. 22. 24. Keturah in Greeke Chettoura Vers. 2. Zimran in Greeke Zombran Iekshan in Greeke Iezan Medan whose posterity are called Medanites Gen. 37. 36. Midian in Greeke Madiam and Madian Act. 7. 29. of him came the people called Madianites that soone fell from Abrahams faith to idolatry Num. 25. Shuach in Greek Soie of him came Bildad Iobs friend called the Shuchite Iob 2. 11. Vers. 3. Sheba in Greek Saba his posterity robbed lob of his oxen and asses Iob 1. 15. Vers. 4. Ephah or Gepha in Greeke Gephar Epher or Gepher in Greek Apheir of him the country Aphrica is thought to have the name Enoch in Heb. Chanoch as Gen. 5. 18. Vers. 5. to Isaak as being his onely heyre and child of promise Gen. 21. 12. a figure of Christ and Christians heyres by promise of all things Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines Hagar and Keturah vers 1. east country or land of the East a part of Arabia hereupon mention is made of the sonnes of the East Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah Vers. 7. 175 yeeres This summe of his yeeres sheweth how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran Gen. 12. 4. That he attained not to the yeeres of his forefathers who all lived longer then hee Gen. 11. 11. c. as did also his son Isaak Gen. 35. 28. That he left alive behind him Heber that great Patriarch and Prophet of whom hee had the surname to be an Hebrew Gen. 11. 17. and 14. 13. and from whom he was the seventh generation as Enoch was from Adam Vers. 8. hoary age as was promised Gen. 15. 15. of dayes so the Greek and Chaldee explaineth it and the Hebrew it selfe elsewhere Gen. 35. 29. Such words are often to be understood as a full for a full cup Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes is meant a willingnesse to dye without desiring longer life on earth his peoples the Greeke translateth his people the like is said of Ismael vers 17. of Isaak Gen. 35. 29. of Iaakob Gen. 49. 33. of Aaron Num. 20. 24. of Moses Deut. 32. 50. and others sometime it is said gathered to their fathers 2 King 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples are meant his fathers Gen. 15. 15. and the phrase signifieth the immortality of soules for Abrahams body was gathered to the body of Sarah onely as the next words shew and by his fathers are meant the spirits of just men made perfect Heb. 12. 23. See after in verse 17. Vers. 10. and Sarah as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives were buried there also Gen. 49. 29. 31. Vers. 11. blessed Isaak so applying and confirming to him the promises made to Abraham Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob the blessing of Abraham Gen. 28. 3. 4. and by this blessing the righteousnesse of faith is implyed to Abrahams seed Galat. 3. 8. 9. c. Beer-lachai-roi in Greeke the well of vision in Chaldee the well at which the Angell of life appeared this place of Isaaks seating is not without mystery see Gen. 16. 14. and 24. 62. Vers. 12. generations a rehearsall of Ismaels off-spring as Gen. 5. 1. And here the fulfilling of Gods promise is seene made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh and cast out of Abrahams house Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise See the like of Esau Gen. 36. 43. Vers. 13. Nebajoth he and his brethren seated in Arabia Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names they gave themselves to shepherdy as appeareth Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned which were Princes of their tribes as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob heads of the twelve tribes of Israel but these Ismaelites are a generation before them as Ismael himselfe was borne before Isaak For that is first which is naturall and afterward that which is spirituall 1 Corinth 15. 46. Vers. 16. castles or villages dwelling houses so named of being faire and high built in a row or order In Greeke habitations as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres So he lived not so long as his father Abraham or his brother Isaak or as did Iakob though he lived till a great old age And this mention of the terme of his life and gathering to his fathers as was spoken before of Abraham v. 8. and the burying of his father with his brother vers 9. may be some probability of Ismaels repentance and dying in the faith of Abraham for unlesse it be he no reprobate hath his whole life time recorded in holy Scripture Or if
wealth for justice and judgment and the like See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth 4. 1. 11. Vers. 21. large of spaces Hebr. of hands meaning large and spacious or roomthy inough Vers. 23. consent the Greeke saith bee like unto them in this Vers. 24. went out that is dwelt and conversed there see Genes 23. 10. were circumcised which being done without the knowledge and faith of God was a profanation of this seale of the righteousnesse of faith Rom. 4. 11. and was not let goe unpunished of God vers 25. Verse 25. were sore with the wound of circumcision which as other wounds was most fore on the third day as the Chaldee translateth when their paines were strongest upon them in confidence that is confidently boldly and securely or safely as the Greeke translateth because the wounded men could not resist them The Chaldee referreth this to the citie which dwelt securely as Iudg. 18. 7. So it noteth both the boldnesse of Iakobs sons and security of the Sechemites Vers. 26. edge Hebr. mouth of the sword These things were done without Iakobs knowledge or consent Gen. 49. 6. Vers. 27. The sonnes the other brethren besides Simeon and Levi vers 25. they had that is one of them Sechem had the other repressed it not So in Israel the fact of one man was sometime imputed to the generall Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because al nations were bound to punish malefactors as is before observed on Gen. 9. 4. the Hebrew Doctors write that for this the men of Sechem were guilty of death because Sechem committed rape and they saw and knew it did not judge him for it Maimony in Misn. treat of Kings ch 9. S. 14. Vers. 29. wealth or power The word comprehendeth all wherein a mans power and strength consisteth not onely strength in body but helpe by others as an army of men 1 Sam. 10. 26. and riches which many make their strength and whereby men are inabled to doe much Prov. 10 15. but are indeed gotten by the power of God Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greeke in this place translateth it bodies which seemeth to meane servants as in Rev. 18. 13. the Chaldee riches little-ones The word being of the singular number meaneth generally the multitude of little children male and female Num. 31. 17. 18. in the house that is in any house therfore the Greek translateth in the houses Vers. 30. troubled me This word meaneth not onely disquietnesse of minde but danger also to be destroyed by those with whom he lived before in peace the Greeke translateth yee have made me odious So Achan troubled Israel and was himselfe troubled that is destroyed see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life For this fact of theirs Iakob deprived these his two sonnes of the birthright which else they might have injoyed Gen. 49. 5. 7. that in them the proverbe was fulfilled he that troubleth his owne house shall inherit the winde Prov. 11. 29. to stinke that is to be loathsom and as the Chaldee explaineth put enmity betweene me and the people The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainely opened in Exod. 5. 21. you have made our savour to stinke few in number so the Chaldee translateth it the Hebrew is methei mispar men of number and the Chaldee a people of number that is easily numbred a few a small company as the phrase is explained in Deut. 26. 5. men of fewnesse that is a few men So in Deut 4. 27. Ier. 44. 28. The contrary is without number when many is meant 2 Chro. 12. 3. my house the Chaldee addeth the men of my house Vers. 31. Should he deale or doe A stubborne answer whereby they sought to defend their fact which Iakob upon his death-bed cursed Gen. 49. 7. Harlot In the Hebrew Zonah the first letter is extraordinarily great for some hidden meaning What if it be to signifie the stout and big words of these yong men to their father So a little letter is vsed before in Gen. 23. 2. to signifie moderation without excesse in Abrahams weeping CHAP. XXXV 1 God sendeth Iakob to Bethel 2 He purgeth his house of Idols 6 He buildeth an altar at Bethel S Deborah Rebekahs nurse dieth at Allon bacuth 9 God blesseth Iakob at Bethel 16 Rachel trauelleth of Benjamin and dieth in the way to Ephrath 22 Rubenlieth with Bilhah his fathers concubine 23 The twelve sonnes of Iakob 27 Iakob commeth to Isaak at Hebron 28 The age death and buriall of Isaak ANd God said unto Iakob arise goe-up to Bethel and dwell there and make there an altar unto God that appeared unto thee when thou fleddest from thy face of Esau thy brother And Iakob said unto his house and unto all that were with him Put-away the strange Gods that are among you and clense your selves and change your garments And let us arise and goe-up to Bethel and I will make there an altar unto God that answered me in the day of my distresse and hath beene with me in the way which I have gone And they gave unto Iakob all the strange Gods which were in their hand and the earrings which were in their eares and Iakob hid him under the oke which was by Sechem And they journeyed and the terror of God was upon the cities which were round about them and they did not pursue after the sonnes of Iakob And Iakob came to Luz which is in the land of Canaan that is Beth-el hee and all the people that were with him And he builded there an altar and called the place El Bethel because there they even God was revealed unto him when hee fled from the face of his brother And Deborah Rebekahs nurse dyed and she was buried beneath Bethel under an oke and hee called the name of it The oke of weeping And God appeared unto Iakob againe when he was come out of Padan Aram and blessed him And God said unto him thy name hath beene Iakob thy name shall not be called any more Iakob but Israel shall be thy name and he called his name Israel And God said unto him I am God almighty be thou fruitfull and multiply a nation and an assembly of nations shall bee of thee and kings shall come out of thy loines And the land which I gave to Abraham and to Isaak to thee will I give it and to thy seed after thee will I give the land And God went-up from him in the place where hee spake with him And Iakob set-up a pillar in the place where hee spake with him a pillar of stone and he powred-out a drink-offring thereon and he powred oile thereon And Iakob called the name of the place where God spake with him Bethel And they journeyed from Bethel and there-was
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
to weet after that Abrams father was dead Acts 7. 4. Thus God was he that redeemed Abram Esay 29. 22. Goe thou or Goe for thy selfe signifie in that though no other would yet he should for his own good get him out from that idolatrous place So God calleth al from such estate Rev. 18. 4. from thy land or out of thy country that wherein he now dwelt in Charran which was in the same land of Mesopotamia that Vr stood in Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan by Charonaph that is wrathfull anger R. Menachem on Gen. 12. as if hee were now to depart from the place of wrath So wee which by nature were children of wrath Eph. 2. 3. are called and chosen of Christ out of this world and from worldly corruption Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come 1 Thes. 1. 10. thy kinred to weet Nachor and the rest excepting Lot For although there is no expresse mention of Nachor among others that went with Thara from Vr in Gen. 11. 31. yet it appeareth by the history following that Nachor went so farre as Padan Aram in Mesopotamia and there setled so that it was after called Nachors City Gen. 25. 20. and 24. 10. 15. and the same was Charran Gen. 28. 2. 10. and there was Abrams kinred and country here spoken of Gen. 24. 4. fathers house for the father Thararah being dead his houshold as it seemeth would goe no further but stayed there with Nachor and onely Lot and his house went with Abram as the fourth verse and history following doth confirme So Tharahs house and Nachor left following of God and turned againe to idolatry as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all to follow him Luke 14. 26. 27. and so the Spirit saith to the Church forget thy people and thy fathers house Psal. 45. 11. will shew thee that is the land of Canaan verse 5. but God here nameth it not for more proofe of Abrams faith and obedience For as he raised up this man of justice from the east so called he him to his foot that is to follow him and his direction Esay 41. 2. Exod. 11. 8. But under this earthly inheritance was typed an heavenly which Abram looked for Heb. 11. 9. 10. And in Salem a city of Canaan Melchisedek raigned and was Priest of the most high God and blessed Abram Gen. 14. 18. 19. Vers. 2. a great or to a great nation that is to become the father of a great nation see Gen. 2. 7. and 17. 4. Of this promise there was no visible hope because Sarai his wife being 65 yeere old was barren Gen. 11. 30. for which Abram complained Gen. 15. 2. 3. But under this promised Nation was implyed also a spirituall seed of faithfull people Rom. 4. 11. 12. Gal. 3. 7. blesse thee in all things both earthly Gen. 24. 1. 35. and heavenly Gal. 3. 14. Ephes. 1. 3. Gods blessing is his favour and thereupon an abundant multiplication of all good things on the contrary his curse is both the depriving of good and heaping of evill things upon them whom he hateth and punisheth Lament 3. 65. 66. thy name which is better then a good ointment then great riches Eccl. 7. 3. Prov. 22. 1. So God made David a great name 2 Sam. 7. 9. be thou that is thou shalt be as the Greeke translateth it but this mannner of speech is more vehement as whereby God commandeth the blessing Psal. 13. 33. So Psal. 128. 5. 6. See thou Vers. 3. that speaketh thee-evill or curseth thee but here are two words used and this first signifieth evill speaking with light esteeme or vile contempt and dishonour Cursing also signifieth evil-speaking by men as Paul sheweth Act. 23. 5. from Exod. 22. 28. The like blessing Isaak pronounced unto Iaakob Gen. 27. 29. and Balaam to Israel Num. 24. 9. in thee that is in thy seed Christ who shall come of thee according to the flesh Gen. 22. 18. For Christ was sent of God to blesse us in turning every one of us from our iniquities Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram Gal. 3. 8. And this covenant confirmed before of God in Christ is observed to bee foure hundred thirty yeeres before the Law and could not by the Law be disanulled because God gave it him by promise Gal. 3. 17. 18. Vers. 4. went By faith Abraham being called did obey to goe out unto a place which hee should after receive for an inheritance and he went-out not knowing whither he should come Heb. 11. 8. old Hebr. sonne of five yeeres and seventy yeeres that is going in his 75 yeere See Gen. 5. 32. And his father Tharah being two hundred and five yeeres old when he dyed it appeareth that he begat Abram at 130 yeeres and so not hee but Haran was begotten at Tharahs 70 yeere Gen. 11. 26. Abram after an 100 yeeres pilgrimage more died Gen. 25. 7. and Isaak his son then 75 y. old is left heire of Canaan Vers. 5. substance or gathered-goods for of getting and gathering it hath the name and is a generall word for cattell money or other like goods the soules Hebr. the soule put for soules that is persons of men and women as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture So in the Hebrew text man 1 Chron. 10. 1. is put for men 1 Sam. 31. 1. wizard 2 Chron. 33. 6. for wizards 2 King 21. 6. See before Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth every soule As here soules so elsewhere flesh and spirit Act. 2. 17. 1. Iohn 4. 1. are put for the whole persons had made that is had gotten to weet into their possession as the Greeke manifesteth But this may be meant not onely of getting them to their service as 1 Sam. 8. 16 but also of winning them to the faith of God as the Chaldee paraphrast saith had subdued unto the law which is very probable by that example of his houshold souldiers Gen. 14. 14. and his commendation for teaching his house Gen. 18. 19. and their receiving the wound of circumcision Gen. 17. 23. So Thargum Ierusalemy also calleth these soules of proselytes or converts land of Canaan a country in Asia the lesse possessed by Canaan the son of Cham the son of Noe and his sonnes but for their wickednesse the land was to spue them out Levit. 18. 25 and it is now promised to be given to Abrams seed vers 7. and was thereupon called the land of promise Heb. 11. 9. a goodly country it was having water-brooks fountaines and springing depths mountaines and vallies and mines corne and wine and oyle honey other fruits it
and is often put for that as the Hebrew text sheweth 1 Chr. 17. 10. and the Lord will build for which in 2 Sam. 7. 11. is written that he will See Gen. 27. 4. Vers. 13. my soule shall live that is I or my selfe shall live The word soule is used for any person That Sarai was indeed Abrams sister is after manifested Gen. 20. 12. yet this fact of his seemeth to be not without humane infirmities Vers. 16. Pharaoh a common name for all the kings of Aegypt from these daies of Abram til after the returne out of Babylon when in the beginning of the Grecian Monarchy they were called Pâ—olomees And Pharaoh was an Aegyptian title of Soveraignty Gen. 41. 10. 44. and the Pharaohs had other proper names as Pharaoh Necoh 2 King 23. 29. Pharaoh Hophra Ier. 44. 30. and the like By interpretation Pharaoh signifieth free and an Avenger the first in respect of himselfe the other of his subjects whom Kings ought to judge and take vengeance of evill doers Rom. 13. 4. Vers. 16. he did good or dealt well with as the Greeke translateth he used well hee had or there was to him such is the Hebrew phrase usually But the Hebraisine is opened by the holy Ghost as There is not to us Luke 9. 13. that is wee have not Mat. 14. 17. Vers. 17. plagued or touched stroke Pharaoh with great strokes This great deliverance David celebrateth in Psal. 105. 14. He suffered no man to doe them wrong but reproved Kings for them Vers. 19. and I or for I. And is often in stead of For as and he heard Esay 39. 1. that is for hee heard 2 King 20. 12. Vers. 20. sent away This word is often used for sending or conveighing away with honour as Exod. 28. 27. and so with accompanying and bringing them on their way as the Greeke and Chaldee translate it here CHAP. XIII 1 Abram and Lot returne out of Aegypt into Canaan 4 where he calleth on the name of the Lord. 5 Lot and Abram being both rich by disagreement betweene their berdmen they part asunder 10 Lot goeth to wicked Sodom 14 God reneweth the promises to Abram 18 He removeth to Hebron and there buildeth an Altar ANd Abram went up out of Aegypt he and his wife and all that hee had and Lot with him unto the South And Abram was very rich in cattell in silver and in gold And he went on his journies from the south and unto Beth-el unto the place where his tent had beene at the beginning betweene Beth-el and Ai. Vnto the place of the altar which he had made there at the first and there Abram called on the name of Iehovah And Lot also that went with Abram hee had flockes and herds and tents And the land did not beare them to dwell together for their substance was much that they could not dwell together And there was a strife betweene the herdmen of Abrams cattell and the herdmen of Lots cattell and Canaanite and the Pherezite was then dwelling in the land And Abram said unto Lot let there be I pray thee no strife betweene mee and thee and betweene my herdmen and thy herdmen for we be men brethren Is not all the land before thee Separate thy selfe I pray thee from me if thou wilt take the left hand then I will take the right and if the right hand then I will take the left And Lot lifted-up his eyes and saw all the plaine of Iordan that all of it was well-watered before Iehovah destroyed Sodom and Gomorrha it was as the garden of Iehovah as the land of Aegypt as thou commest to Zoar. And Lot chose to him all the plaine of Iordan and Lot journied Eastward and they were separated each man from his brother Abram hee dwelt in the land of Canaan and Lot he dwelt in the Cities of the plaine and pitched-tent unto Sodom And the men of Sodom were evill and sinners to Iehovah exceedingly And Iehovah said unto Abram after Lot was separated from him lift up now thine eyes and see from the place where thou art to the north and to the south and to the east and to the Sea For all the land which thou seest to thee will I give it and to thy seed for ever And I will put thy seed as the dust of the earth so that if a man bee able to number the dust of the earth thy seed also shall be numbred Arise walke through the land in the length of it and in the bredth of it for to thee will I give it And Abram removed-tent and came and dwelt in the Okes of Mamree which is in Chebron and hee builded there an altar unto Iehovah Annotations THe south in Greeke the desert meaning the southerne part of Canaan see Gen. 12. 9. for otherwise Canaan was Northward from Aegypt Vers. 2. very rich Hebrew vehemently waighty or heavy Which word is applyed to weight of burden as in 1 King 12. 4. to weight of glory as in Gen. 31. 1. to waight of multitude of people as in 2 King 6. 14. or of cattell as Exod. 12. 38. and so to all manner of â—iches as the Greeke here translateth it rich Thus Gods blessing promised in Gen. 12. 2. was in part performed for his blessing maketh rich Prov. 10. 22. Gen. 24. 35. And as Abram now so his children afterward returned out of Aegypt with great riches Exod. 12. 32. 35. 36. 38. These figured the graces of God as faith knowledge and the like Iam. 2. 5. 1 Cor. 1. 5. Colos 2. 2. Vers. 4. called there the Chaldee saith prayed there See the notes on Gen. 12. 8. As Abram returned to his first altar and there served God so his children after him were to returne to Abrams first faith and service from the idols of Aegypt wherewith they had beene defiled Exod. 4. 22. 23. Ezek. 20. 7. 8. Vers. 5. tents that is servants dwelling in tents So Ier. 49. 29. 1 Chron. 4. 41. Vers. 6. did not beare the Greeke translateth received or contained them not that is could not containe them as the words following doe explaine it And so the Scripture sometime resolveth this phrase as who shall judge 2 Chron. 1. 10. that is who can judge 1 King 3. 9. It shall not stand Mat. 12. 25. that is It can not stand Mark 3. 24. This kind goeth not out Mat. 17. 21. that is cannot goe out Mar. 9. 29. and sundry the like Vers. 7. the Pherezite that is Pherezites as Gen. 12. 6. But of these wee heard no mention before it seemeth they were some family of the Canaanites Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Iudah Iudg. 1. 3. 4. 5. Vers. 8. and betweene my heardraen that is or betweene my heardmen as hee that curseth his father and his mother Exod. 21. 17. that is his father or his mother Mat. 15. 4. So and the sonne of man
in the length This survey was to strengthen Abrams faith who under this earthly land did view an heavenly Heb. 11. 10. 16. that he might be able to comprehend the length and bredth and depth and height and know the love of Christ which passeth knowledge Ephes. 3. 18. 19. Vers. 18. in the okes that is the oke grove or plain see Gen. 12. 6. Mamree in Greeke Mambree a man of the Amorites then living with whom Abram made league Gen. 14. 13. One of the chiefe Sorcerers of Aegypt was called by the like name See the notes on Exod. 7. 11. Chebron or Hebron the Greeke writeth it Chebrom as Esron Gen. 46. 12. is written Esrom Mat. 1. 3. It had this name afterward for before it was called the City of Arba Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims and a father of them Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants whom Caleb drove out Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance Ios. 14. 14. was made a City of refuge and given for the Levites to dwell in Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people a Sam. 2. 1. 11. and to it came Maâ—y to visit Elisabeth Luke 1. 39. an Altar to sacrifice thankfully unto God and to sanctifie his viewed heritage See Gen. 12. 7. CHAP. XIV 1. The battell of foure foraine Kings against five Kings of Canaan 10 Sodom and Gomorrhe are spoiled 12 Lot is taken prisoner 14 Abram pursueth and smiteth the conquerors 16 bringeth backe the spoyles the captives and his brâ—iber Lot 17 The King of Sodom goeth out to meet Abram 18 The King of Salem Melchisedek brings him forth bread and wine and blesseth him 20 Akram giveth him tithe of all 22 The rest of the spoiles his partners having had their portions hee restoreth to the King of Sodom ANd it was in the dayes of Amraphel King of Shinar Arjoch king of Ellasar Chedor-laomer king of Elam and Thidal king of nations They made warre with Bera king of Sodom and with Birsha king of Gomorrha Shinab king of Admah and Shemeber king of Zebojim and the king of Bela that is Zoar. All these were joyned together in the valley of Siddim that is the sea of salt Twelve yeeres they served Chedor-laomer and the thirteenth yeere they rebelled And in the fourteenth yeere came Chedor-laomer and the kings which were with him and they smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh Kirjathaim And the Chorites in their mount-Seir unto El-pharan which is by the wildernesse And they returned and came to En-mishpat that is Kadesh and they smote all the field of the Amalekite and also the Amorite that dwelt in Hazezonthamar And there went out the King of Sodom and the king of Gomorrha and the king of Admah and the king of Zebojim and the king of Belah that is Zoar and they joyned battell with them in the valley of Siddim With Chedor-laomer king of Elam and Thidal king of nations and Amraphel king of Shinar and Arjoch king of Ellasar foure Kings with five And the valley of Siddim had many pits of slime and the King of Sodom and of Gomorrha they fled and fell there and the residue fled to the mountaine And they tooke all the substance of Sodom and Gomorrha and al their victuals and went away And they tooke Lot the sonne of Abrams brother and his substance and they went away and hee dwelt in Sodom And there came one that had escaped and told Abram the Hebrew and he dwelt in the Okes of Mamree the Amorite the brother of Escol and brother of Aner and they were confederates with Abram And Abram heard that his brother was taken captive and he armed his trained servants the children of his house three hundred and eighteene and hee pursued them unto Dan. And hee divided himselfe against them by night he and his servants and he smote them and pursued them unto Chobah which is on the left hand of Damascus And he brought againe all the substance and also brought-againe his brother Lot and his substance and the women also and the people And the King of Sodom went out to meet him after his returne from smiting Chedor-laomer and the kings which were with him unto the valley of Shaveh that is the valley of the King And Melchisedek king of Salem brought-forth bread and wine and he a Priest of God most-hye And he blessed him and said Blessed be Abram of God most-hie possessor of heavens and earth And blessed be God most-hye who hath delivered thy enemies into thy hand and he gave him the tenth of all And the King of Sodom said unto Abram give me the soules and the substance take thou And Abram said unto the King of Sodom I have lift-up my hand unto Iehovah God most hie the possessor of heavens and earth If I take from a threed even to a shoe latchet and if I take of any thing that is thine that thou say not I have made Abram rich Save onely that which the young-men have eaten and the portion of the men which went with me Aner Eshchol and Mamree let them take their portion Annotations IN the dayes the Greeke saith in the reigne of Shinar that is Chaldea or as the Chaldee turneth it Babylon see Gen. 10. 10. Thargum Ierusalemy interpreteth it Pontus Ellasar this is thought to be Syria Chedor-laomer written in Greeke Chodollogomor Elam that is the Elamites or Persians named of Elam sonne of Sem Gen. 10. 22. Thidal or Thidgnal which the Greek writeth Thargal d changed into r see Gen. 10. 3. of nations Hebr. Gojim which may bee kept unchanged but the Greeke and Chaldee translate it nations or peoples It seemeth they were of sundry families or populous as Galilee of the nations Es. 9. 1. Their country is thought to be after named Pamphilia Vers. 2. Zebojim in Greeke Seboeim it is written by the letters in the line Zebiim of Zebi which signifieth glory pleasantnesse and a Roe by which name the pleasant and glorious land of Israel is called in Ezek. 20. 6. but by the vowels and in the margine noted to bee read Zebojim as being unworthy the pleasant name So in vers 8. that is Zoar or Zogar so called after upon Lots request Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan in the plaine of Iordan and were all except Zoar butned with fire and brimstone from heaven Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres sea of salt or salt sea so Ios. 3. 16. meaning that this goodly valley after it was burnt from heaven became a salt sea and so barren and fruitlesse that no living thing fish or other was found therein For so all
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. aâ—â—ther 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
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—oone 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. 〈…〉 es of the Vâ—icorne 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
to be revived when it is built and repaired 1 Chron. 11. 8. and stones revive when they are restored to their former state Nehem. 4. 2. And the Apostle confirmeth this interpretation citing the place thus At this time will I come Rom. 9. 9. It may also be translated According to the time of life or rather at this time of life the word this being usually understood as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife According to this time when ye shall be alive A like promise is made in 2 King 4. 16. 17. where the Greeke version hath as the time or when the houre liveth Vers. 11. into dayes that is into yeeres as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes for very aged Luke 1. 7. 18. So Gen. 24. 1. the way that is the custome or manner of women for the ordinary and naturall course of the body or fluors mentioned Levit. 15. 19. 25. meaning that she was past naturall strength to conceive and beare children as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ when wee were without strength Rom. 5. 6. even dead in trespasses and sinnes Ephes. 2. 1. Vers. 12. laughed as thinking it could not bee which her weake faith is after reproved and shee strengthned vers 13. 14. But Abrahams laughing was for joy in beleefe and admiration Gen. 7. 17. and so was Satahs afterward Gen. 21. 6. wherefore her faith also is commended unto us Heb. 11. 11. my Lord that is my husband whom Sarah reverenceth by this name wherefore her obedience is set forth for an example to all women in 1 Peter 3. 6. Vers. 14. any thing or word that is whatsoever can be spoken of unpossible or marvellous that is hard to be done or unpossible as the holy Ghost translateth this according to the Greeke version Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne Here God graciously pardoneth Sarahs infirmity after he hath reproved her and repeateth his promise to strengthen her faith that shee might bee blessed in beleeving that there should be a performance of those things which were told her from the Lord as Luke 1. 45. For Zachary was stricken dumbe for a time because hee beleeved not a like promise made unto him Luke 1. 13. 18. 20. Vers. 16. to bring them on the way or to send them away to weet with honour and after a godly sort as the Apostle speaketh 3 Ioh. 6. for this is a dutifull kindnesse much spoken of as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide that is I will not hide As shalt thou build me an house 2 Sam. 7. 5. is the same that thou shalt not build 1 Chron. 17. 4. And doe men gather grapes of thornes Mat. 7. 16. which another Evangelist recording saith men doe not gather Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets Amos. 37. Vers. 18. being shall be that is shall surely bee or become in him that is in his seed Christ see Gen. 12. 3. Vers. 19. how that hee will or to the end that hee may command but the Greeke keepeth the former sense his house the men of his house as the Chaldee explaineth it According to this is the law Deut. 6. 7. and 11. 19. and they shall keepe or that they may keepe these two phrases are implyed in the Hebrew and the Scripture useth them indifferently as judge not and ye shall not bee judged Luke 6. 37. or that ye be not judged as Mat. 7. 1. the way that is the true religion faith and obedience prescribed for men to walke it Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith the wates that are right before the Lord. unto him or of him The Greeke translateth all things that he hath spoken unto him Vers. 20. heavy or grievous of their sinnes see the notes on Gen. 73. 13. The Greeke here translateth their sinnes are very great Vers. 21. I will goe downe see this phrase in Gen. 11. 5. The Chaldee saith I will appeare and judge done altogether or made a full end that is have wholly finished their sinne which bringeth forth death Iam. 1. 15. This word full-end or consummation is used also for the full punishment and consuming of the sinners Ier. 46. 28. that I may know so the Greeke translateth it may also be Englished I will know that is make triall God speaketh of himselfe after the manner of men So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth I will consume them if they repent not but if they doe repent I will not take vengeance Vers. 22. the men two of the three which appeared to Abraham vers 2. which were two Angels Gen. 19. 1. the third stayed with Abraham and he is called Iehovah the Lord Christ. stood or was standing as the Greeke translateth the Chaldee addeth stood in prayer before the Lord so Gen. 19. 27. And elsewhere by standing before God prayer is meant as Ier. 15. 1. And Christ saith when ye stand praying Mark 11. 25. Vers. 23. drew-neere to make his requests to the Lord a signe and fruit of faith Heb. 7. 19. and 10. 22. consume or make-an-end of Vers. 24. If so be or It may be peradventure it is a word that intimateth difficulty and yet with some hope of possibility as in Exod. 32. 30. Ios. 14. 12. Zoph 2. 3. 1 Sam. 14. 6. 2 King 19. 4. spare or forbeare forgive the place under one City Sodom implying all the rest Vers. 25. Far be it from thee The Hebrew Chalilah signifieth a profanation or profane thing and so forbidden to be done And sometime the name of God and Lord is added as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase God forbid or Gods forbod The Apostles following the Greeke version expresse it sometime by Me genoito bee it not or sarre be it Rom. 3. 4. 6. sometime by hileos that is propitious or favourable as praying God in mercy to keepe it away as Matth. 16. 22. Farre be it from thee or God forbid Lord. to doe or from doing this word or this thing judgement that is right judgement or equity So the word judgement is often used as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place and so the people of the place In Ier. 5. 1. God offreth the like for Ierusalem if there could a man be found that executed judgement and sought the truth hee would spare it Vers. 27. have taken upon me or have willingly begun for so the originall word sometime signifieth willingnesse and content Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning or
south parts of Canaan are noted to bee in Iudg. 1. 15. Hereupon grew that betweene Isaak and the Philistines for wells of water Gen. 26. 18. 20. 21. The Greeke for well translateth wells as being many and indeed Abraham had there moe wells then one as appeareth by Gen. 26 15. 18. and it is usuall in scripture to put one for many as is obserued on Gen. 3. 2. and 4. 20. Albeit the 30. vers sheweth rather one speciall to be here meant where also the Greek speaketh of one Vers. 31. Beer sheba by interpretation the well of the oath as the Greeke translateth it and the words following doe confirme or the well of seven because of the 7 lambes forementioned for Sheba usually signifieth seven and Shebuah an oath See also Gen. 26. 33. they sware or were sworne for swearing is alwaies expressed in Hebrew in the forme passive to be sworne because it is with a passion of the mind and offred or occasioned by another It hath also the signification of seven which is a mysticall number Gen. 2. 2. The reason hereof some thinke to be because it is confirmed as by seven that is by many witnesses or as having reference to the seven spirits that are before the throne of God Rev. 1. 4. the seven hornes and seven eyes of the Lambe Christ which are the seven spirits of God sent into all the world Rev. 5. 6. Wherefore Abrahams seven lambes seeme to bee not without mystery Vers. 33. he planted that is Abraham planted as the Greeke expresseth which sheweth his purpose and hope here long to continue a tree or a grove that is a plot of trees the Greeke saith hee planted a field the Ierusalemy Thargum translateth it a paradise or orchard and it is usuall to put one for many see Gen. 3. 2. The Hebrew Aeshel is used also for a tree in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing calleth Aelah that is an Oake 1 Chron. 10. 12. It is before recorded that Abram had such trees by his tent under whose coole shadow men sate and were refreshed in that hot Country Gen. 18. 1 4 8. but by that which here followeth that hee called there on the name of the Lord it is also probable that this plantation was for religious use which before the Law given by Moses might bee lawfull and was used generally of the nations Deut. 12. 2. but after was forbidden when God had chosen a place of worship Yet as from Abrahams example offring his sonne Isaak Gen. 22. the Iewes would superstitiously sacrifice their children Ier. 7. 31. and 19. 5. so from Abrahams grove they used groves for religious use and sacrificed under greene trees 2 King 17. 10. Ier. 17. 2. Esay 57. 5. But God forbad such things Deut. 16. 21. yet the heathen Romans commanded them saying Lucos in agris habento Leg. 12. tab de relig lex 2. eternall God or God of eternitie or of the World But the Greeke translateth eternall and so God is called in Rom. 16. 26. Here is the first place where this title was given him Ver. 34 many daies or yeres as Gen. 4. 3. Thus God gave some rest to this weary pilgrim hee dwelled here still when Isaak was offred which was in the 33. yeere of his life Gen. 22. 19. and how long after is uncertaine CHAP. XXII 1 Abraham is tempted tr offer-up Isaak 3 Hee giveth proofe of his faith and obedience 11 The Angell stayeth him 13 Isaak is exchanged with aram 14 The place is called Iehovah jireh 15 Abraham is blessed againe 20 The generations of Nahor unto Rebekah ANd it was after these things that God did tempt Abraham and said unto him Abraham and hee said Behold here I am And he said Take now thy son thy onely son whom thou lovest even Isaak and goe thou into the land of Morijah and offer him there for a burnt-offering upon one of the mountaines which I shall say unto thee And Abraham rose-earely in the morning and sadled his asse and tooke two of his yongmen with him and Isaak his sonne and clave the wood of the burnt-offring and rose-up and went unto the place which God had said unto him In the third day then Abraham lifted vp his eyes and saw the place afarre-off And Abraham said unto his yongmen abide you here with the asse and I and the yong-man will goe yonder and we will bow-downe our-selves and we will returne unto you And Abraham tooke the wood of the burnt-offring and put it upon Isaak his son and he took in his hand the fire and the knife and they went both of them together And Isaak said unto Abraham his father said my father and he said Behold I am here my son and he said Behold here is the fire and the wood but where is the lambe for a burnt-offring And Abraham said God will provide himselfe a lamb for a burnt-offring my son and they went both of them together And they came to the place which God had said unto him and Abraham builded there an altar and layd the wood in order and bound Isaak his son and put him on the altar upon the wood And Abraham thrust forth his hand and tooke the knife to kill his son And the Angell of Iehovah called unto him out of the heavens and said Abraham Abraham and he said loe here I am And he said Put not forth thy hand unto the yong-man neither doe thou any-thing to him for now I know that thou fearest God and thou hast not with-held thy sonne thy onely son from me And Abraham lifted-up his eyes and saw and behold a ramme behind holden in a thicket by his hornes and Abraham went and tooke the ram and offred him for a burnt-offring in stead of his son And Abraham called the name of that place Iehovah Iireh of which it is said to this day in the mountaine of Iehovah it shal be seene And the Angel of Iehovah called unto Abraham the second time out of the heauens And hee said By my selfe have I sworne assuredly saith Iehovah that for because thou hast done this thing and hast not with-held thy son thy onely son Surely blessing I will blesse thee and multiplying I will multiply thy seed as the starres of the heavens and as the sand which is upon the sea shore and thy seed shall possesse the gate of his enemies And in thy seed shall all nations of the earth blesse themselves because that thou hast obeyed my voyce And Abraham returned unto his yong men and they rose up and went together to Beersheba and Abraham dwelt in Beersheba And it was after these things that it was told Abraham saying Behold Milcah she also hath borne sonnes unto thy brother Nachor Vz his first borne and Buz his brother and Kemuel the father of Aram. And Kesed and Chazo and Pildash and Iidlaph and Bethuel And Bethuel begat Rebekah these eight did Milcah beare to Nachor
Abrahams brother And his concubine whose name was Reumah even she also did beare Tebach and Gacham and Tachash and Maacah Annotations THings Hebr. words that is things spoken of so in vers 20. See the notes on Gen. 15. 1. tempt that is try or prove The originall word hath the signification of lifting up as for a signe or essaying of some high thing And God tempteth men when he requireth some great or high experiment of their faith love and obedience as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provoking to evill which Satan doth Mat. 4. 1. 3. and mans owne corruption Iam. 1. 14. In which sense God tempteth no man Iam. 1. 13. for it alwayes tendeth to evill but God tempteth us to doe us good at the end Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men for hee both knoweth long before what is in man and what himselfe will doe Psal. 139. 2 Iohn 2. 25. and 6. 6. Vers. 2. onely son Paul calleth him onely begotten son Heb. 11. 17. for he had no other of Sarah the freewoman also Ismael of Hagar was cast out of his house Gen. 21. 14. Isaak who was particularly designed for the hope of all Abrahams seed to be called in him Gen. 21. 12. which speciall point the Apostle observeth in this tentation Heb. 11. 18. So Abrahams obedience was tryed in offering his son and his faith in offring him concerning whom he had received the promise Morijah the Greeke calleth it the high land for it was a mountainy country and this high mount was seene far off vers 4. The Chaldee nameth it of the service of God there now performed and after increased for upon this mount Morijah did Solomon build the Temple for Gods worship 2 Chron. 3. 1. And by the Iewes tradition here Adam and Noe sacrificed and served God see the notes on Gen. 8. 20. and 4. 3. burnt offering Hebr. an ascension so called because it went all up in fire burned upon the Altar See Gen. 8. 20. Levit. 1. Vers. 3. rose early so it seemeth this was spoken to Abraham in the night and here his ready obedience is commended as on the contrary the like hast is noted of Balaam for evill hastning to curse Abrahams children which God forbad Numbers 22. 21. Vers. 4. the third day As the number seven is of speciall use in Scripture because of the Sabbath day Gen. 2. 2. so three is a mysticall number because of Christs rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third houre of the day Marke 15. 25 and Isaak as he was a figure of Christ in being the onely son of his father and not spared but offered for a sacrifice Rom. 8. 32. so in sundry particulars as this third day in which Christ also was to be perfected Luke 13. 32. and the carying of the wood vers 6. as Christ did the tree whereon he dyed Ioh. 19. 17 the binding of Isaak vers 9. as Christ was bound Mat. 27. 2. and in other like he was a figure of the Lambe of God sacrificed for the sinnes of the world So Moses craved leave for three dayes journey into the wildernesse for to sacrifice Exod. 5. 3. and three dayes they went therein ere they found water to drinke Exod. 15. 22. and three dayes iourney the Arke of the Lords covenant went before them to search out a resting place for them Num. 10. 33. Against the third day the people were to be ready to receive Gods Law Exod. 19. 11. and after three dayes to passe over Iordan into Canaan Ios. 1. 11. The third day Ester put on the apparell of the kingdome Est. 5. 1. and in that day Ezekiah went up to the Lords house recovered as from death 2 King 20. 5. and that day is it wherin the Prophet saith God will raise us up and wee shall live in his sight Hos. 6. 2. And in the third day as well as in the seventh the uncleane person was to purifie himselfe Num. 19. 12. with many other the like memorable things which the Scriptures speak of the third day not without mystery See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. Vnto which we may adde a Iewes testimony in Breshith rabba commenting upon this place that there are many a three dayes in the holy Scripture of which one is the resurrection of the Messias Vers. 5. bow downe or worship to weet God for in praying unto or serving God they used to bow their bodies in signe of reverence and honor and sometime to kneele sometime to bend downe the head sometime to prostrate themselves or fall on their faces See these gestures distinguished in the annotations on Exod. 4. 31. we will returne Abraham in faith obeying God did account that God was able to raise up Isaak even from the dead Heb. 11. 19. therefore he thus spake and prophesied of his returne with himselfe when he went to kill him Vers. 6. upon Isaak so Christ bare the wood whereon himselfe dyed Iohn 19. 17. and all good Christians are to beare their crosse and follow him Luke 14. 27. And the sacrifice being to be burned to ashes it was no small quantity of wood that would suffice hereunto by which also appeareth that Isaak was not now a child but a man growne Iosephus maketh him 25. yeere old others 33. Vers. 7. the lambe or kid The Hebrew word signifieth either yong sheepe or goat Exod. 12. 5. Deut. 14. 4. the Greeke translateth it sheepe Vers. 8. provide him or see for himselfe So Abraham imparted not the whole matter to Isaak till he came to the place of execution but stayed him upon the prouidence of God Vnto this faith and promise of Abraham God answered in performance verse 13. and upon this divine providence the place had the name verse 14. Vers. 9. altar to sanctifie the sacrifice Mat. 23. 19. See Gen. 8. 20. bound Isaak whose faith and obedience herein was also admirable that hee neither in deed nor word resisted his father Abraham there being none but they two but meekly suffred himselfe to bee bound and layd on the altar as a lambe to bee slaine being also herein a type of Christ in his meeke and patient sufferings Mark 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians the children of promise who are to present their bodies a living sacrifice holy acceptable to God which is their reasonable service Rom. 12. 1. The Iewes yearely feast upon the first of Tizri or Septēber called the memoriall of blowing of trumpets Levit. 23. 24. they named also The binding of Isaak in remembrance of this action Vers. 10. to kill his sonne By faith Abraham when he was tempted offred up Isaak and he that had received the promises offred up his onely begotten sonne of whom it was said
that in Isaak shall seed be called to thee Heb. 11. 17. 18. Abraham our father was hee not justified by works having offred Isaak his sonne upon thee altar Seest thou how faith wrought with his workes and by workes was faith perfected And the scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for justice and hee was called the friend of God Iam. 2. 21. 22. 33. Vers. 11. the Angell who speaketh as God ver 12. sweareth by himselfe and is called Iehovah verse 16. wherefore this was Christ himselfe see before on Gen. 16. 7. and 18. 2. V. 12. put not forth or send not forth that is lay no violent hands upon him Thus God spared Isaak from death and Abraham who beleeved that God was able to raise him up even from the dead did from thence also receive him in a parable Heb. 11. 19. I know that is I have experience God speaketh after the manner of men as in Gen. 18. 21. and often and thou hast or for that thou hast see Gen. 12. 19. Vers. 13. the ram Thus Abrahams word 〈…〉 s fulfilled that God would provide himselfe a lambe verse 8. and hereby the redemption of the Church by Christ the lambe without blemish 1 Pet. 1. 19. was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit I have found a ransome Vers. 14. Iehovah Iireth that is Iehovah will see or provide as verse 8. the Greeke interpreteth it The Lord hath seene for hee answering to Abrahams prophesie verse 8. the perpetuall memory of his mercy was kept in the name of the place Mori-Iah the usuall name of the mountaine is of like interpretation Iehovah being shortned into Iah whereof see Exod. 15. 2. The Chaldee paraphraseth thus And Abraham prayed and served God there in that place and said before the Lord here shall the generations to come serve God Therefore was it sayd in this day In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount wherein God was served 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh speaketh figuratively as the Scripture useth in all Sacramentall things because it was a signe of Gods providence So Moses called his altar Iehovah Nish Exod. 17. 15. Ierusalem is called Iehovah Shammah Ezek. 48. 35. it shall be seene or it shall be provided of God So this speciall providence of God towards Abraham is become a generall proverbe for the comfort of his children in all their distresses The Greeke translateth it In the mountaine the Lord was seene Vers. 16. By my selfe the Chaldee turneth it By my word Elsewhere the scripture saith God sweareth by his soule Ier. 51. 14. by his holinesse Amos 4. 2. by his name Ier. 44. 26. Of this the Apostle saith when God made promise to Abraham because he could sweare by no greater he sware by himselfe saying surely c. And God willing more-abundantly to shew unto the heyres of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it is impossible for God to lye wee might have a strong consolation Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort as al other scriptures Rom. 15. 4. And by this it is plaine that the Angell who spake to Abraham was God himselfe and this oath had the accomplishment in Christ Luk. 1. 73. c. assuredly-saith or the faithfull-saying The originall word Neum is peculiar to Gods oracles which all are faithfull sayings as Paul speaketh 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen Vers. 17. Surely so the Apostle following the common Greeke version translateth the Hebrew Ki which also signifieth Because or That Heb. 6. 14. And here under the name blessing is meant the promise of eternall salvation as the Apostle there sheweth thy seed for which the Apostle saith thee Heb. 6. 14. Againe where Moses saith thee in Gen. 12. 3. the Apostle saith thy seed Act. 3. 25. By such interpretations the holy Ghost teacheth us how to understand the Scriptures and by Abrahams seed Christ the principall and author of salvation is implyed and all the faithfull by him saved Gal. 3. 16. 29. shore Hebrew lip Here they are compared to the sand of the sea which before in Gen. 13. 16. were to be like the dust of the earth see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it was fulfilled as the Apostle observeth Heb. 11. 11. 12. thy seed Isaaks posterity Gen. 21. 12. the gate for gates as tree for trees see Gen. 3. 2. and by gates he meaneth cities and all strong defensed places as the doore or entring of the gate 2 Sam. 10. 8. is explained to be the doore of the citie 1 Chron. 19. 9. And at the gates of cities were publike places of judgement Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here by the gate dominion over them by inheritance Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities and so in Gen. 24. 60. his or their enemies meaning enemies of the seed which word being put for children at the Chaldee translateth it may have with it a word singular or plurall and so the Scripture speaketh indifferently as saying of the people it went 2 Chr. 10. 5. or they went 1 King 12. 5. it rejoyced 2 King 11. 20. which another Prophet writing saith they rejoyced 2 Chron. 23. 21. So 2 King 21. 24. with 2 Chron. 33. 25. and 2 King 23. 30. with 2 Chr. 36. 1. The reason hereof is because a multitude is many and yet as one therefore that which in Mat. 20. 31. is ochlos a multitude in Mar. 10. 48. is polloi many Vers. 18. in thy seed here the word seed is in speciall meant of one that is Christ Gal. 3. 16. 18. who was both of the seed of David and sonne of Abraham according to the flesh Rom. 1. 3. and also God over all blessed for ever Rom. 9. 5. in whom the nations doe blesse themselves and glory Ier. 4. 2. Ps. 72. 17. blesse themselves that is apply thy faith the blessing of Christ to themselves and so profess it or shall be blessed as the Greeke translateth it and as the promise was before made in that forme in the Hebrew Gen. 12. 3. and after in Genesis 28. 14. Vers. 19. Beersheba which the Greeke interpreteth the well of the oath See before in Gen. 21. 31. Vers. 20. Milcah called in Greeke Melcha shee was Abrahams brothers wife Gen. 11. 29. Of whose off-spring Abraham now heareth glad tidings unto whom he after sendeth for a wife for his sonne Isaak Gen. 24. Vers. 21. Uz or Urs in Greeke Oox. In this land Iob the patient dwelled Iob. 1. 1. There was also another Vz of Aram
17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
mankind and good education of children that leaving childrens children after them parents may alwayes have some as in their owne stead to serve God and to worship him according to the Law As Isaak was a type of Christ so in this procuring of him a holy wife by his servant may bee typed the Church gathered of Saints by the employment of his ministers to bee the Spouse of Christ. For he is compared to a bridegroome Ioh. 3. 29. and the Church is the bride the Lambes wife Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband to present them a pure virgin to Christ 2 Cor. 11. 2. which was not to be of the Canaanites that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christs owne land and kinred that is from heaven borne of God from above Rev. 21. 2. 1 Per. 1. 23. 1 Iohn 3. 9. 10. Vers. 4. my land which after is named Mesopotamia vers 10. where though Idolatry too much prevailed Ios. 24. 2. Gen. 31. 19. 53. yet not so much as among the Canaanites Deut. 12. 31. Vers. 5. If so be or Peradventure so vers 39. see Gen. 18. 24. goe after that is follow or come with me so in ver 8. c. That which in Mar. 1. 20. is went after him in Mat. 4. 22. is written followed him Againe where one writeth he followeth not us Mar. 9. 38. another saith hee followeth not with us Luke 9. 49. that is he accompanieth us not Vers. 6. lest thou or that thou returne not As Abraham by faith abode in the land of promise so would he have his sonne Heb. 11. 9. Vers. 7. thy seed the Chaldee explaineth it thy sonne the Greeke to thee and to thy seed See Gen. 12. 7. before thee and with thee as in the repetition vers 40. is expressed both to lead and to protect As a prudent wife is of the Lord Prov. 19. 14. so Abraham beleeved that the Angels who are all ministring spirits sent forth to minister for them who shall be heyres of salvation Heb. 1. 14. should bee sent for assistance in this businesse which unto many seemeth worldly and base but is indeed honourable Heb. 13. 4. Verse 8. cleare or innocent and so discharged of the oath Vers. 9. his Lord or master the pillar and sustainer of the family see Gen. 15. 2. As the Hebrew signifieth Lord and Master so the Scripture useth them indifferently as where one Evangelist saith Lord Matth. 17. 4. another saith Master Mar. 9. 5. Vers. 10. and all the goods the Greeke translateth and of all the goods of his Lord with him This by comparing ver 53. seemeth to bee the true meaning Mesopotamia in Hebrew called Aram Naharajim that is to say Aram or Syria of the two rivers it being a country that lay betweene the rivers Euphrates and Tigris or Chiddekel whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates As Mizraim is in Greek and other tongues called Aegypt Gen. 12. 10. so Aram Naharajim is in Greeke Mesopotamia so called of lying amidst the rivers which name the New Testament also keepeth in Act. 7. 2. Afterwards it is called Padam Aram in Gen. 25. 20. Aram the New Testament usually calleth Syria Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor where Nachor dwelt that was Charran Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran but no further Gen. 11. 31. So that is called Christs City wherein he dwelt Mat. 9. 1. Vers. 11. to kneele downe and consequently to rest them as the Greeke interpreteth it Vers. 12. bring it to passe or cause it to happen that is give good successe or send me good lucke The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men beyond their skill and counsell through Gods providence but to us by hap or chance as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant ver 42. is expounded prospering and the Greeke there and here so translateth it by one and the same word Vers. 14. the damsell or yong-woman maid in Hebrew Naarah which five times in this chapter and often otherwhere is written by the letters Naar in the forme masculine but by the vowels Naara evidently-appointed or prepared as by certaine argument and demonstration or nurtured that is prepared and brought up by nurture and chastisement The originall word signifieth properly to argue chastise or nurture Here it signifieth appointing or preparing as the Greek and Chaldee doe translate it but with evident demonstration to another So Paul useth the Greeke word Elench answerable to the Hebrew here for an Evidence or Demonstration Heb. 11. 1. Vers. 15. it was c. this may also be read thus And the same was or came to passe before hee had made an end of speaking for loe Rebekah c. So God promiseth his people before they call I will answer and whiles they speake I will heare Esay 65. 24. And in the 45 verse following it is said that this speaking was in his heart and her pitcher the Greek translateth it having her pitcher or waterpot The Scripture often setteth downe the base and homely workes wherein the Saints men and women were in old time employed from their youth as here of Isaaks wife the mother of the Patriarches likewise of Rachel Iaakobs wife Gen. 29. 9. and of the daughters of Moses father in law Exod. 2. 16. and sundry the like Vers. 16. good countenance or good of visage that is fayre to looke upon So Gen. 26. 7. and Exod. 2. 2. translated fayre or goodly by the Apostles authority knowne that is lyen with her see Gen. 4. 1. These properties of humilitie kindnesse beauty and chastity are mentioned by the Holy Ghost as the most excellent so Christs Spouse is spiritually described by such Song 1. 8. 15. c. Vers. 17. let me drinke or slake my thirst The word here used is strange and seemeth to be Syriacke which they spake in that country and to have the significatiō of great thirst which he desireth to be slaked and after in repeating this ver 45. hee useth the common Hebrew hashkini that is let me drinke Ver. 21. wondering that is wondred and as the Greeke translateth considered her and held his peace Ver. 22. tooke and gave unto her as taking Psal. 68. 19. is expounded giving Eph. 4. 8. eare-ring or abillement jewell ouch which was hanged sometime on the care Genesis 35. 4. sometime on the nose face or forehead Ezek. 16. 12. and so this here was as the 47. ver sheweth The Greek turneth it as of many ear-rings In narration of this story which yet seemeth to be of light and triviall matters the Spirit of God is very exact and large whereas other things wherein great mysteries are infolded as the history
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption frō the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they name it Seder an Order and denote it by a threefold S * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
words said unto them whence come ye And they said from the land of Canaan to buy food And Ioseph knew his brethren but they knew not him And Ioseph remembred the dreams which hee had dreamed of them and hee said unto them ye are spies to see the nakednes of the land you are come And they said unto him Nay my lord but thy servants are come to buy food We all of us are sons of one man we are true men thy servants are not spies And he said unto them Nay but yee are come to see the nakednesse of the land And they said We thy servants were twelve brethren the sons of one man in the land of Canaan and behold the yongest is with our father this day and one is not And Ioseph said unto them That is it that I spake unto you saying ye are spies By this ye shall be proved as Pharaoh liveth if ye go-forth from hence except when your yongest brother come hither Send one of you and let him â—etch your brother and you be ye in bonds that your words may be proved whether truth be in you and if not as Pharaoh liveth surely ye are spies And he put them all together into ward three dayes And Ioseph said unto them in the third day This do and live I feare God If yee be true men let one of your brethren be bound in the house of your ward and goe you bring ye corne for the famine of your houses And bring your yongest brother unto mee and your words shall be verified and ye shall not dye and they did so And they said each-man unto his brother Verily we are guilty concerning our brother in that we saw the distresse of his soule when he besought us-forgrace we heard him not therfore this distresse is come upon us And Reuben answered them saying did not I say vnto you saying do not sin against the child and ye heard not his blood also behold it is required And they knew not that Ioseph heard for an interpreter was betweene them And he turned about from them and wept and hee returned unto them and spake unto them tooke from them Sime on and bound him before their eies And Ioseph commanded that they should fill their vessels with corne and to restore every mans money into his sack to give them provision for the way and thus did he unto them And they tooke up their corne upon their asses and went from thence And one opened his sacke to give provender to his asse in the Inne and he saw his money and behold it was in his bags mouth And he said unto his brethren my money is restored and also behold it is in my bag and their heart went-forth and they treÌ„bled ech-man to his brother saying what is this that God hath done unto us And they came unto Iakob their father unto the land of Canaan and told him all that befell them saying The man the lord of the land spake with us hard words took us as spies of the land And we said unto him we are true men we are not spies We were 12. brethren sons of our father one is not the yongest is this day with our father in the land of Canaan And the man the lord of the land said unto us By this shall I know that ye are true men leave one of your brethreÌ„ w th me and take for the famine of your houses go And bring your yongest brother unto me and I shall know that yee are not spies but that yee are true men I wil give you your brother and yee shall trafficke in the land And it was they emptying their sacks that behold every mans bundle of money was in his sacke and they saw the bundles of their money they and their father and they feared And Iakob their father sayd unto them Me have ye bereaved-of children 〈◊〉 Ioseph is not and Simeon is not and Benjamin ye will take away all these things are against me And Reuben sayd unto his father saying Slay my two sonnes if I bring him not unto thee give him into my hand I will bring him againe unto thee And he sayd my son shall not goe down with you for his brother is dead and he is left himselfe alone and mischiefe shall befall him by the way in the which ye goe and ye shall bring-downe my gray-hayres with sorrow unto hell Annotations COrne-to-sell or sale of corne so the Hebrew Sheber which is breaking is here translated in Greeke the selling of wheat the Chaldee also so expresseth it See Gen. 41 56. Iakob saw that is understood this by the report of others he heard it vers 2. So the people saw the voyces Exod. 18. 20. one on another or on your selves as negligent or as men helplesse none knowing what to doe The Greeke translateth why are ye slothfull By the famine that came over all Egypt and Canaan there was great affliction that our fathers found no sustenance Act. 7. 11. In Abrams dayes Canaan was vexed with famine Gen. 12. 10. againe in Isaaks time Gen. 26. 1. and now in Iakobs So God exercised the faith and patience of the Saints in the common calamities of the world The like was in Act. 11. 28. Vers. 4. lest mischiefe understand I must take heed lest c. see Gen. 3. 22. For mischiefe the Chaldee putteth death the word implyeth it and lesser evill also as appeareth by Exod. 21. 22. 23. 24. The Greeke calleth it sicknesse Vers. 6. the ruler he that had authority and power in his hand as the originall word signifieth Eccles. 8. 8. 4. and David confirmeth Psal. 105. 22. Of the Hebrew Shallet and Shilton is made in Arabike the name Sultan a title whereby the chiefe rulers of Egypt and Babylon are still called bowed downe so fulfilling the Oracle in Gen. 37. 7. 8. Vers. 7. made himselfe strange in Greeke he was allenated from them The Chaldee expounds it hee bethought him what hee should speake with them with them or unto them for the scripture useth these phrases indifferently as speake not with us in the Iewes language 2 Kings 18. 26. or speake not unto us Esay 36. 11. and spake with him 2 Chron. 10. 10. or spake unto him 1 King 12. 10. and in Greeke as he spake with them Mark 6. 50. or he spake unto them Mat. 14. 27. Vers. 9. spies The Hebrew hath the signification of footing or going from place to place The Apostle in Greeke translateth it spies Heb. 11. 31. nakedues that is the naked weake or ruined places as the Chaldee explaineth it The Greeke translateth it footsteps Ioseph dealeth with his brethren in sinne as God doth with his children who often estrangeth himselfe from them dealeth roughly and counteth them unto him as his enemies Iob. 19. 11. and 13. 24. Vers. 11. true or upright honest men The Greeke saith peaceable Vers. 13. is not that is he is dead as the
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
And the Angell of Iehovah went further and stood in a narrow place where was no way to turne aside to the right hand or to the left And the Asse saw the Angell of Iehovah and she fell downe under Balaam and Balaams anger was kindled and he smote the Asse with a staffe And Iehovah opened the mouth of the Asse and she said unto Balaam What have I done unto thee that thou hast smitten me these three times And Balaam said unto the Asse Because thou hast mocked me I would there were a sword in mine hand for now I would kill thee And the Asse said unto Balaam Am not I thine Asse which thou hast ridden upon ever since I was thine unto this day was I ever wont to doe so unto thee And he said Nay And Iehovah uncovered the eyes of Balaam and he saw the Angell of Iehovah standing in the way and his sword drawne in his hand and he bended downe the head and bowed him-selfe downe on his face And the Angell of Iehovah said unto him Wherefore hast thou smitten thine Asse these three times Behold I came out to be an adversarie because thy was is perverse before me And the Asse saw me and turned aside before me these three times unlesse she had turned aside from me surely now also I had slaine thee and saved her alive And Balaam said unto the Angell of Iehovah I have sinned for I knew not that thou stoodst against me in the way and now if it be evill in thine eies I will get me backe againe And the Angell of Iehovah said unto Balaam Goe with the men but onely the word that I shall speake unto thee that shalt thou speake and Balaam went with the Princes of Balak And Balak heard that Balaam was come and he went out to meet him unto a citie of Moab which is by the border of Arnon which is in the utmost of the border And Balak said unto Balaam Did not I sending send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to honour thee And Balaam said unto Balak Loe I am come unto thee now am I able at all to speake any thing the word that God shall put in my mouth that shall I speak And Balaam went with Balak and they came unto Kirjath-huzoth And Balak slew oxen and sheepe and sent to Balaam and the Princes that were with him And it was in the morning that Balak tooke Balaam and brought him up into the high places of Baal that he might see from thence the utmost part of the people Annotations SEt forward removed their campe from the mountaines of Abarim Num. 33. 48. the plaines of Moab or champion countrey which sometime had been Moabs afterward the Amorites and now Israels by conquest These plaines reached unto the river Iordan in that part which was neere to or over against Iericho the first city which they conquered in Canaan Ios. 6. and therefore it is called Iordan of Iericho and here they remained till Moses died encamping in these plaines from Bethjesimoth unto Abel shittim Num. 33. 49. Here many notable things fell out even all that are recorded from this place to the end of Deuteronomie and in the beginning of Iosua their deliverance from Balaams curse their mustering for the inheritance of Canaan their victorie over the Midianites the addition of sundry divine ordinances especially the repeating and explaining of the whole Law and renewing of the covenant betweene God and them by Moses in Deuteronomie and the like whereupon God saith unto their posteritie O my people remember now what Balak King of Moab consulted and what Balaam the son of Beor answered him from Shittim unto â—ilgal that is the many good things which fell out betweene Shittim where now they were and Gilgal where Iosua circumcised them Ios. 5. that ye may know the righteousnesse of the Lord Mic. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fortieth Lecture of the Law as it was divided to bee lead in the Iewes Synagogues see Gen. 6. 9. Vers. 2. Balak the sonne of Zippor in Greeke the sonne of Sepphor This Balak was now King of Moab vers 4. a man of note both for policie and power Mic. 6. 5. Iudg. 11. 25. he saw all that Israel had done but with an evill eye and looked not upon it to receive instruction as doe the wise Prov. 24. 32. Vers. 3. afraid of the people or because of the people Thus the prophesie was fulfilled The mighty men of Moab trembling shall take hold upon them Exod. 15. 15. Moab was irked that is grieved distressed in themselves pricked in their hearts with a loaching of this people The same is spoken of the Egyptians they wereâ—â—ked because of the sonnes of Israel Exod. 1. 12. There was no cause for the Moabites thus to fret for Israel passed by them in peace and touched not their border being forbidden of God Deu. 2. 9. They had also by the slaughter of the Amorites freed them from evill neighbours which had before taken away a part of their land and were likely in time to have taken more Num. 21. 26. And they were allied unto Israel for Moab was the posteritie of Lot unto whom Abraham the Father of Israel was uncle and whom Abraham had rescued out of captivitie Gen. 19. 36 37. and 14. 12 16. But being now degenerate from the faith of their father Lot and fallen to idolatry Num. 21. 29. they feared as doe the wicked where no feare was Psal. 53. 5. and doe loath the people of the God of Abraham and Lot their father Vers. 4. Elders of Midian in Greeke the Senate of Madiam These Elders were Senatours such as governed the State called afterward Princes vers 7 8. and the Midianites were by nature the children of Abraham Gen. 25. 1 2. and so brethren unto Israel but now conspired against them being also fallen from Abrahams faith to idolatrie with Baal-Pehor Num. 25. 17 18. They were neighbours to the Moabites and as it seemeth had beene consederates with them in former warres as when Hadad King of Edom smote Midian in the field of Moab 1 Chron. 1. 46. These were not the people against whom Israel should warre neither had they occasion to be offended at the Amorites overthrow who held them in subjection for the five Kings of Midian that combined with Moab and perished for the same Num. 31. 8. are called the Dukes of Sihon Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel who freed them from Sihons tyrannous yoke and to have rejoiced with the joy and for the prosperity of their brethren this company or the Church in Greeke this Synagogue or Congregation 〈…〉 licke up that is devoure or consume as the Chaldee explaineth it So fire that consumeth is said to lick up in 1 Kings 18. 38. but here the simi 〈…〉 de is taken from oxen that lick up the grasse as they seed And
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
Rev. 21. 2. 9. 10. 11. c. Ierusalem by interpretation is the Sight of peace as armies with banners or as bannered hosts as armies ordered under their banners and ensignes which are terrible to their enemies So againe in vers 10. This sheweth the peace of the Spouse to be in Christ but from the world she is to looke for affliction and is to fight the good fight of faith in the order appointed her of God Thus when Israel abode in his tents according to their tribes encamping in the wildernesse his tents were goodly his strength was as an Vnicornes hee couched as a couragious Lion whom none durst stir up Num. 24. 2. 5. 8. 9. Ver. 5. Turne about thine eyes This word is used sometime for turning towards as in 1 Chro. 12. 23. sometime for turning-away as in Ezek. 7. 22. Here it seemeth to bee meant in the first sense that the eyes of the Spouse which were like doves Song 4. 1. should now in her Beloveds absence be turned to him by faith that he thereby might be encouraged cheared in her love over against me towards me though a far off so the word is used sundry times as is noted on Num. 2. 2. It may also be Englished from me or from before mee for they have lifted me up or that they may lift me up to weet with courage strength comfort c. as in Ps. 138. 3. thou hast incouraged or lifted-up strengthned me In this sense the Greeke here translareth figuratively for they have lifted me up on wing or have made me flye that is encouraged cheared me The Hebrewes also in their Chaldee paraphrase apply this to the restoring of the high Councel or Senate in Ierusalem after their return from Babylon thy haire thy thoughts counsels purposes c. are orderly composed like the haire of fa goats see the notes on Song 4. 1. Vers. 6. teeth wherewith she eateth the spirituall food of the Word c. or devoureth her enemies See Song 4. 2. from the washing and so are white and cleane Ver. 7. temples signifying her modesty shamefastnesse c. See Song 4. 3. Vers. 8. There are threescore Queenes Hebrew Sixtie they Queenes and eighty Concubines which may be understood either affirmatively There are sixtie as the Greeke also translateth or by supposition be there sixtie Queenes that is though there were sixtie c. yet one is my dove And for the numbers threescore and fourescore it is uncertaine whether the allusion bee to Solomons wives and concubines which hee tooke at first before he increased them to seven hundred wives and three hundred concubines 1 King 11. 3 as before wee heard of threescore valiant men about Solomons bed Son 3. 7. or as the Hebrewes conjecture to the sons of Noe Abraham Esau c. or rather whether a certaine number be not put for an uncertaine meaning many Queenes moe concubines 〈◊〉 innumerable damsels as seven shepheards and eight Princes in Mic. 5. 5. signifie many and no definite number So six troubles and seven in Iob 5. 19. and Other the like Concubines these were secondary wives taken for propagation of children but they bare no rule in the familie as wives neither had their children such right to inherit as had the others but were sent away with gifts as Abrahams practice sheweth Gen. 25. 1. 5. 6. See the annotations on Gen. 22. 24. Uirgines or maydens damosels Such as are not married at all but accompanie and attend upon Queenes and other great women as in Psal. 45. 15. Est. 2. 9. V. 9. she is one or There is but one my do ve c. so this one onely is opposed to the many Queenes Concubines c. formentioned Here the Spouse of Christ w ch is but one as there is one bodie one Spirit one Hope one Lord one Faith c. Eph. 4. 45. is preferred before the multitude of other which in their owne the worlds esteeme are Queenes Ladies c. Rev. 18. 7. Esay 47. 7. Thus was it said of Israel And who is like thy people like Israel one nation in the earth whom God went to redeeme for a people to himselfe c. 2 Sam. 7. 23. And when God entred into covenant with them he said If yee will obey my voice in deed and keepe my covenant then yee shall be a peculiar treasure unto me above all peoples for all the earth is mine Exod. 19. 5. the onely one of her mother or one she is to her mother meaning by mother Ierusalem which is above which is the mother of us all Gal. 4. 26. which was prefigured by Sarah the freewoman the onely wife of Abraham of whom he had his only son Isaak the child of promise though he had by Agar and Keturah his Concubines other children also to whom hee gave gifts and sent them away but gave all that he had into Isaak Gen. 25. 5. 6. And Sarah was a type of the New Testament and Isaak in whom Abrahams seed was called of the children of promise which by faith in Christ are made heyres of salvation Rom. 9. 7. 8. 9. Gal. 4. 22. 31. But here the holy seed is likened to a daughter espoused unto Christ belonging to the heavenly Ierusalem the mother of the faithfull onely the choice one or the cleare the pure one as after in v. 10. cleare as the Sun The Hebrew barah signifieth pure and cleane from filthinesse purged polished severed and select from others and so the Greeke here expoundeth it elect or chosen and the word is used for choice in 1 Chron. 7. 40. Neh. 5. 18. otherwhere as also for purged by tryals and afflictions Dan. 11. 35. and 12. 10. which signification hath use in this place the daughter the virgins or damosels forementioned in v. 8. and such as were spoken of in Song 2. 2. they blessed her or they called her blessed they counted her happy as in Iam. 5. 11. Wee count them happy which endure praised her The Spouse here as Israel of old is praised counted happy for the great blessings of God upon her whom he hath made high above all nations which he hath made in praise and in name and in honour Deut. 26. 19. So Moses said This is your wisedome your understanding in the eyes of the peoples which shall heare all these statutes and say surely this great nation is a wise and understanding people Deut. 4. 6. So the people magnified Christians Act. 5. 13. V. 10 Who is she or who is this that is what manner of one is this as T is Who in Mar. 4. 41. is Potapos what manner of man in Mat. 8. 27. So whose son that is what manner of mans son is this youth 1 Sam. 17. 55. Here the praises forespoken of are set forth most gloriously or a new state of the Church is described as the morning that is lightsome bright chearfull as the morning after the darke nigh so the spouse after the darknesse of
Psalm 8. 5. that is or the sonne of man as it is alledged in Heb. 2. 6. men brethren that is brethren in faith as Mat. 23. 8. and naturall kinsmen for Abram was Lots uncle Gen. 12. 5. So Christs kinsmen were called his brethren 1 Cor. 9. 5. The word men may be omitted as sometime the text it selfe doth shooters men with bow 1 Sam. 31. 3. that is shooters with bow 1 Chron. 10. 3. So a man a Prince Exod. 2. 14. is in Greeke but a Prince Act. 7. 27. man of his counsel Esay 40. 13. that is his counsellor 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme as an enemy man Mat. 13. 28. men sinners Luke 24. 7. Men brethren Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all that is Loe surely it is A question earnestly affirrueth as is it not written Mar. 11. 17. for it is written Mat. 21. 13. doe ye not erre Mark 12. 24. for ye doe erre Mat. 22. 29. and sundry the like See Gen. 4. 7. before thee at thy pleasure to choose by my permission So the Lord set the land before the Israelites Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take or wilt choose These words are to bee understood from the next speech or from the 11. vers And Lot chose c. Oftentimes words wanting are to be supplied as I with Scorpions 2 Chron. 10. 11. for I will chastise you with Scorpions 1 King 12. 11. Against three hundred 2 Sam. 23. 8. for he lift up his speare against three hundred 1 Chron. 11. 11. and many such like See Gen. 11. 4. Thus Abram for peace parted with his right choosing rather to take wrong then to contend as 1 Cor. 6. 7. Vers. 10. lifted up his eyes that is looked round about to view the land as is after manifest by the like speech to Abram vers 14. and where one Evangelist saith lifting up their eyes Mar. 17. 8. another writing of the same saith looking round about Mar. 9. 8. Iordan Hebr. Iarden the name of a goodly river see Ios. 3. 11. c. well watered Heb. â—â—tering that is as the Chaldee saith a place of water or of moisture thereby signifying a fruitfull land as Psal 66. 12. and 107. 33. 35. destroyed or corrupted as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom and Gomorrha Ghnamorah but we follow the plaine writing in the new Testament 2 Pet. 2. 6. garden that is as the Greeke saith Paradise see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull as Eden and Aegypt commest Hebr. thou comming to Zoar or to Zogar that is all the plaine of Iordan even to Zoar the little City called before Bela see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine or the country about Iordan as the Greeke translateth which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine and it is opposed to the mountaine Gen. 19. 17. each man c. that is one from another Vers. 12. pitched tent that is removed his tents from place to place till hee came even to Sodom and as the Greeke saith dwelt in tents in Sodom Vers. 13. sinners to Iehovah that is before the Lord as the Greeke translateth and aganst him as 1 Sam. 2. 25. meaning very grievous and open sinners And here the Sodomites are the first in the world openly called sinners and although by Adams disobedience we all are made sinners Rom. 5. 19. yet usually such as are notorious wicked ones have this title given them as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth they were unrighteous with their riches and sinners with their bodies before the Lord agreeable to other Scriptures which testifie how they defiled their bodies Gen. 19. 5. and that pride fulnesse of bread and abundance of idlenesse was in Sodom they strengthned not the hand of the poore but were haughty and committed abomination before the Lord Ezek. 16. 49. 50. The Hebrew Doctors from the two words here used of Sodoms sinfull state doe gather their condemnation both in this world and in the world to come Thalmud in Sanhedr chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea that is the west see Gen. 12. 8. Abram vieweth the land but possesseth it not so did Moses Deut. 34. 1. 4. Vers. 15. to thee God gave Abram no inheritance in the land no not the bredth of a foot yet hee promised that he would give it to him for a possession and to his seed after him when as yet hee had no child Acts 7. 5. By faith hee sojourned in the land of promise as in a strange country for he looked for a City which hath foundations whose builder and maker is God Heb. 11. 9. 10. and to thy seed this may be an interpretation of the former to thee that is to thy seed for the word and sometime meaneth that is or even as 1 Chron 21. 12. three dayes the Lords sword and the pestilence for that is to say the pestilence it expoundeth the former therefore in 2 Sam. 24. 13. is written onely three dayes pestilence So in 2 Sam. 17. 12. of him and of all for that is of all the men that are with him thy seed thy posterity But as the earthly country figured an heavenly Heb. 11. 16. so Abrams seed were some after the flesh and some by promise Galat. 4. 22. 23. neither because they are the seed of Abram are they all children Rom. 9. 7. The chiefest intended in this promise is Christ then with him all Christians Iewes and Gentiles Gal. 3. 16. 26. 28. 29. See before Gen. 12. 7. for ever or unto eternity Yet they possessed it but a little while Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens their land to be wast and their Cities desolate Lev. 26. 33. and that the land should spue them out if they defiled it Lev. 18. 28. as came to passe 2 King 17. but the true seed which are Gods elect doe inherit it and his servants dwell there Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall and to be referred unto the just and meeke put in possession by Christ Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God ye lift up your eyes to your idols and shed blood and shall ye possesse the land ye worke abomination and ye defile every one his neighbours wife and shall ye possesse the land Ezek. 33. 24. 25. 26. Vers. 16. will put that is will make as the Greek translateth it if a man This sheweth the comparison not to be absolute for equality of number but in respect of men to whom Abrams children are infinite as the dust See after in Gen. 15. 5. Vers. 17.