his Tabernacle and Temple that all worshipped there with their faces to the West Ezek. 8. 16. Exo. 27. Num. 3. Tabor a goodly mountaine in Galilee Ios. 19. 22. Iudg. 4 6 12. Hermon another faire mountaine eastward without Iarden called also Shirion See Psalm 42. 7. and 29. 6. by these are meant the East and West parts answerable to the former North and South as the Chaldee Paraphrast saith Tabor in the West and Chermon that is in the East Vers. 15. the prepared place establishment or base on which the throne is setled so the word sometime signifieth as Ezra 3. 3. Psal. 104. 5. So Psal. 97. 2. goe before or come before prevent as prest and readie at hand Vers. 16. the shouting sound or the alarme the shrill clanging sound of the trumpet which was blowne at the warres journeyes assemblies solemne feasts and over the sacrifices of Israel Psal. 81. 4. and 27. 6. Numb 10. 3. 9 10. Ioel 2. 1 15. or the shouting the jubilation to wit of the King that is among his people as Numb 23. 21. who by the sound of his word as of a trumpet warneth informeth and guideth his people Isa. 58. 1. Ezek. 33. 3 7 8. Hos. 8. 1. Ier. 6. 17. 2 Chron. 13. 12. 15. Zach. 9. 14. Revel 1. 10. and 4. 1. light of thy face the favour of God shining in the Gospell and light of the knowledge of the glory of God in the face of Iesus Christ Ioh. 12. 35. 2 Cor. 4. 6. See also the notes on Psal. 4. 7. and 44. 4. Vers. 18. the glory or beauty by whom they conquer and triumph over their enemies our horne a signe of honour strength kingdome glory and salvation Psal. 112. 9. and 92. 11. and 148. 14. 1 Chron. 25. 5. Luke 1. 69. So after in vers 25. Vers. 19. of Iehovah or to him to wit pertaineth our shield that is our protection or protectour meaning David and Christ See Psal. 47. 10. Vers. 20. in a vision by the spirit of prophesie Isa. 1. 1. Lam. 2. 9. to thy gracious Saint that is Saints for so the Greeke changeth the number meaning the Prophets Samuel and Nath 〈…〉 the one of which anointed David the other fore-told of the perpetuitie of his kingdome 1. Sam. 16. 2 Sam. 7. 4 5 c. put helpe the Chaldee addeth for my people upon a mightie one or a Worthy a Champion meaning David who helpe Gods people in fighting the battels of the Lord 1 Sam. 18 13 14. 30. But chiefly these things are meant of Christ. The Chaldee expoundeth it one mightie in the Law chosen and consequently beloved as Mat. 1â— 18. from Esay 42. 1. Vers. 21. oile of mine holinesse that is mine holy oile powred on David by Samuel on Christ by the Holy Ghost 1 Sam. 16. 1 13. Luke 4. 18 21. Ioh. 3. 34. Vers. 23. the enemie shall not exact or not seaze at a creditour doth on the debtor Satan and death prevailed not against Christ though hee became surety for our debts Ioh. 14. 30. 1 Cor. 15. 26. Heb. 2. 14. See this word Psal. 55. 16. sonne of injurious evill that is the injurious wicked person this promise is in 2 Sam. 7. 10. applied in this phrase to all Gods people A sonne of evill is one addicted and given over to it Deut. 13. 13. So sons of death Psal. 79. 11. son of perdition 2 Thess. 2. 3. Vers. 26. set his haâ—d that is give him power and dominion over them that dwell by the sea and rivers whereof see the notes on Psal. 72. Vers. 27. my father so God promised I will be his father and he shall be my son 2 Sam. 7. 14. The Apostle applieth this to Christ and proveth hereby that he is greater than the Angels Heb. 1. 4 5. Vers. 28. first-borne or first-begotten that is the principall as is after explained For the first-borne had three prerogatives a double portion of goods Deut. 21. 17. the government or chiefty 2 Chron. 21. 3. and the priesthood Numb 8. 14 15 16 17. Mal. 2. 5 6 7. and 3. 3. See the notes on Psal. 78 51. This honour is peculiar to Christ who is said to be the first-borne of every creature and the first-borne of the dead that in all things hee might have the preeminence Coloss. 2. 15 18. to be worshipped therefore of all the Angels of God Heb. 1. 6. and Prince of the Kings of the earth Rev. 1. 5. The Chaldee addeth the first-borne of the Kings of the house of Iudah Vers. 30. his seed Christians borne of God are called Christs seed and children Isa. 53. 10. Heb. 2. 13. and Christ is called the Everlasting Father Isa. 9. 6. his throne that is kingdome which shal be perpetuall 2 Sam. 7. 13. Heb. 1. 8. Dan. 2. 44. and 7. 14. The accomplishment of these promises cannot be found in Solomon whose seed throne was overthrowne Ier. 22. 30. Ezek. 21. 25 26 27. Vers. 31. If his sons c. This explaineth the promise If he sin c. 2 Sam. 7. 14 15. for being understood of Christ hee properly sinned not 1 Pet. 2. 22. but was made sin for us 2 Cor. 5. 21. and the sins of his sons or people are counted his for God laid on him the iniquity of us all Isa. 53. 6. Vers. 33. with the rod the rod of men 2 Sam. 7. 14. that is with moderate correction and for their profit that they may be partakers of my holinesse Hebr. 12. 6. 10. Vers. 34. not make frustrate not breake off or cease as Psal. 85. 5. that is not utterly take for the mountains shall sooner remove Isa. 54. 10. and no afflictions can separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 39. See the fulfilling of this touching David in 1 King 11. 6 12 13 36 39. Vers. 36. Once or One time See Psal. 62. 12. by my holinesse by my selfe who am the holy God Gen. 22. 16. Esay 5. 16. Because he hath no greater to sweare by God sweareth by himselfe and willing more abundantly to shew the heires of promise the stablenesse of his counsell bindeth himselfe with an oath Hebr. 6. 13 17 18. if I lye that is surely I will not lye for so the Hebrew phrase is sometime explained as Mark. 8. 12. if a signe be given to this generation for which in Matth. 16. 4. is written a signe shall not be given So if they shall enter into my rest Psal. 95. 11. Heb. 3. 11. which the Apostle openeth thus he sware that they should not enter Hebr. 3. 18. An oath usually implieth an imprecation which for the most part is concealed See 1 Sam. 14. 44. 1 King 20. 10. Vers. 37. as the Sunne that is perpeâ—â—all and glorious as the Chaldee explaineth it shall shine as the Sunne See Psal. 72. 5. Vers. 38. it shall be staâ—lished or which is stable referring it as doth the Greeke to the Moone which although it sometime wexeth
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
only to the doore of her house to seeke Christ but did goe about the city in the streets c. as before in chap. 2. 3. they smote me smiting is not onely with the hand or other like instrument but with the tongue as in Ier. 18. 18. Come and let us smite him with the tongue and generally to smite is to afflict by what meanes soever Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious then before in chap. 3. neither inquireth shee of these for her Beloved but being by them found out of the common course is smitten and wounded as an evill doer judged as a dishonest woman whose feet would not abide in her house no not by night is rebuked censured c. wounded me drew blood of me for it is a further degree of hurt then smiting 1 King 20. 37. Exod. 21. 25. So the husbandmen wounded the Lords seâ—vant Luk. 20. 17. watchmen of the walles watch-men in the citie are to looke that order and peace be kept of those that are within watchmen on the walles are to looke to enemies without that they breake not in and to warne the citie if â—â—â—s approach so these were other then the former from whom she escaping with stripes and wounds passeth from the streetes to the walles to seek Christ but is there as evill intreated These are in name the Ministers of Christ supplying the place of such as are mentioned in Esa. 62. 6. but of another kind not making mention of the Lord but persecuting those that seeke him tooke my veile or my scarfe it hath the name in the originall of spreading as being spred over her head to cover her Such veiles were worne of women partly for ornament as appeareth by Esa. 3. 23. partly for modesty and in signe of subjection to men especially their husbands 1 Corinth 11. 6. 7. 10. and an husband is to the wife a covering of the eyes Genes 20. 16. The taking away therefore of her veile seemeth to be a note of infamie disloyaltie or dishonesty imputed unto her as of idolatrie heresie schisme and the like so she was spoiled of her good name and reputation and counted among the light and lewd women For it appeareth by Ezek. 23. 25. 26. that they used to intreat dishonest women so disfiguring their faces stripping them out of their clothes and taking away their faire jewels Vers. 8. I adjure you I charge you by oath Here the spouse having with much adoe escaped from the watchmen meeteth with her friends the daughters of Ierusalem of whom see the notes on Song 2. 7. and 1. 5. where also shee adjured them upon other weightie cause what shall yee tell him this is an earnest and passionate kinde of speech shewing her great affection and and stirring up their care and diligence that if they who had not for the present the knowledge of Christ by his graces clearely manifested unto them as appeareth by their answer in v. 9. c. 6. v. 1. should finde him by being made partakers of his mercy through the revelation of his Gospell as in Rom. 10. 20. then they should tell or shew unto him in their prayers the state of this his afflicted Spouse sicke of love in Greeke wounded with love languishing with desire of his mercy of the forgivenesse of my sins of reconciliation c. See the notes on chap. 2. verse 5. Vers. 9. more then another beloved when God and Christ is preached the wicked take occasion to mention and magnifie other false gods and erroneous services Esa. 36. 18. 20. Act. 19. 26. 28. but they that belong to the heavenly Ierusalem desire to be informed further in the truth and to know the difference betweene true and false Christs worships ordinances c. as these here and so in Act. 17. 18. 19. 34. c. 28. 22. 23. 24. fairest among women See chap. 1. 8. Here the Spouse of Christ though in her sorrowes and miseries though persecuted and abused by wicked watch-men though in the darke night of tribulation is notwithstanding discerned and professed to bee faire and glorious by such as belong unto Christ Heb. 11. 24. 26. 1 Thes. 1. 5. 6. Vers. 10. White and ruddy She describeth Christ unto them in his beauty to stirre up both her own and their affections and to draw them after him For as the outward shew of idolaters allureth the unwise to affect and follow them Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces draweth the elect to seek and embrace him Act. 2. 22. 37. 41. and 3. 12. 13. c. and 4. 4. and 17. 11. 12. and by the Gospell preached Christ with his sufferings is evidently set forth Gal. 3. 1. Here as a goodly yong man hee is as in an image pourtrayed by his visible qualities his colours and by the parts of his body White and red as they shew the best temperature of man so here they may signifie in Christ First his Godhead Manhood for God in vision hath appeared all white as snow and as pure wooll Dan. 7. 9. and Christ in his glory had his face shining as the Sun and his raiment white as the light Matth. 17. 2. and in him dwelleth all the fulnesse of the Godhead bodily Colos. 2. 9. Man had his name Adam of Adamah the red mould of the earth out of which he was taken Genes 2. 7. and Christ who here is Adom red is the last Adam 1 Cor. 15. 45. and was partaker with his children of flesh and blood Heb. 2. 14. Secondly white denoteth his innocency in himselfe without spot of sin red his sinfull case by imputation for God made him who knew no sin to be sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. and so these two colours are used to signifie sinfulnesse and innocencie Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood as white doth his victorie peace joy and comfort in God Rev. 7. 9. 13. 17. Eccles. 9. 8. And in respect of his administration white setteth forth his grace and mercy to repentant and beleeving sinners whom he justifieth sanctifieth and will bring into glory who therefore are said to be clothed in bysse white and cleane which is the righteousnesse of the Saints Revelation 19. 8. 14. and red his justice in punishing and doing vengeance on his enemies in token whereof his garments are said to be red dyed and dipt in blood Esa. 63. 1. 2. 3. Revel 19. 13. having the banner above tenne thousand or having banners of tenne-thousand Hebr. bannered above or of or with tenne-thousand Meaning either that he was the chiefest valiantest and most excellent of all or that hee had many banners and companies of warriers with him In the first sense the Greeke interpreteth it the chosen or choisest of tenne thousands in the latter the Chaldee Paraphrast and other Hebrew expositors
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before
they should eate and drinke at his table in his kingdome Luk. 22. 30. Verse 12. bee there that is continue there So 1 Tim. 4. 15 in these things be thou that is continue and give thy selfe unto them So in Ruth 1. 2. Esay 66. 2. Psalme 64. 8. commandement in Greeke commandements But Moses often useth this word sigularly though he speaketh of the Law in generall So the Apostle also 2 Peter 2. 21. and 3. 2. to teach to instruct or confirme in the Law To this word the Apostle following the Gr. version hath reference when he saith the Israelites had the giving of the Law Rom. 9. 4. and the people received or were taught the Law Heb. 7. 11. and the covenant established or taught upon better promises Heb. 8. 6. So that the word implieth a full information and constitution of them their common wealth by the Law Herein the Iewes did glorie Rom. 2. 17. 18. Vers. 13. Ioshua in Greek Iesus see Exod. 17. 9. of God that is as the Chaldee translateth on which the glorie of God was revealed See v. 16. Vers. 14. Sit that is Abide or Tary as the Chaldee translateth the Greeke saith be quiet Hur of him see Exod. 17. 10. hath matters to doe or hath words to speake that is hath any question or controversie So the Gr. and Chaldee translate it Iudgment or controversie The Hebr. phrase is who so is a master of words or of matters Vers. 15. a cloud the signe of Gods presence though with terror and obscuritie 2 Chron. 6. 1. Heb. 12. 18. See also Exod. 19. 9. Verse 16. dwelt the Greeke expoundeth it came downe upon the mount six daies to prepare Moses for to receive the Lawes as before he had done the people three daies Ex. 19. 10. 11. In six daies God made the world and the seventh he rested Gen. 2. the same number is here at the giving of the Law wherein God shewed as great wisdome as in the making of the world Psal. 19. Vers. 17. devouring or consuming fire in Greek flaming fire this was for a terror to the transgressors of his Law Deut. 4. 24. and hee is no lesse fearfull under the Gospell Heb 12. 28. 29. Vers. 18. fortie dayes during which time he did nâ—ther eat bread nor drinke water Deuter. 9. 9. The like number of daies Elias fasted 1 King 19. 8. and Christ when hee was to enter upon the ministery of the Gospell Matt. 4. 2. CHAP. XXV 1 The Lord by Moses teacheth Israel what things they should willingly offer for the making of a Sanctuarie that he might dwell amongst them 10 The matter and forme of the Arke 17 The Covering-mercy-feat thereof with the Cherubims 23 The Table for the Shewbread with the furniture thereof 31 The golden Candlesticke with the parts and instruments thereof 40 All things must bee made according to the patterne shewed in the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah spake unto Moses saying Speake unto the sons of Israel let them take for me an offering of every man whose heart shall make him willing ye shall take my offring And this is the offering which ye shall take of them gold and silver and brasse And blew and purple and scarlet and fine linnen and goats haire And Ram skins died red and Tachash skins and Shittim wood Oile for the light spices for anointing oile and for incense of sweet spices Beryl stones filling stones for the Ephod and for the Brest plate And let theÌ„ make for me a Sanctuary and I will dwell amongst them According to all that I will shew thee the patterne of the Tabernacle and the pattern of all the instruments thereof even so shall yee make them And they shall make an Arke of Shittim wood two cubits and an halfe shall be the length therof and a cubit and a halfe the bredth thereof a cubit and an halfe the height thereof And thou shalt overlay it with pure gold within and without shalt thou-overlay it and thou shalt make upon it a crown of gold round about And thou shalt cast for it four rings of gold and shalt put them in the foure corners thereof and two rings shal be in the one side of it and two rings in the second side And thou shalt make bars of Shittim wood and shalt overlay them with gold And thou shalt put the bars into the rings by the sides of the Ark to bear the Ark with them In the rings of the Arke shall the bars be they shall not be removed from it And thou shalt put into the Arke the Testimonie which I shall give 〈◊〉 thee And thou shalt make a Covering-mercy-seat of pure gold two cubits and an halfe shal be the length therof and a cubit an halfe the bredth thereof And thou shalt make two Cherubims of gold of beaten worke shalt thou make them at the two ends of the Covering-mercy-seat And make thou one Cherub on the one end and oâ—â— Cherub on the other end of the Covering-mercy-seat shal ye make the Cherubims oâ— the two ends thereof And the Chrubiâ—e shall stretch forth the wings on high covering with their wings over the Covering-mercy-seat and their faces shall be one to another towards the Covering-mercy-seat shall the faces of the Cherubims bee And thou shalt put the Covering-mercy-seat uâ— on the Arke above in the Arke thou shaâ—â— put the Testimonie which I shall give unto thee And I will meet with thee there and I will speake with thee from above the Covering-mercy-seat from betweene the two Cherubims which are upon the Arke of the Testimony all things which I will comm 〈…〉 thee unto the sons of Israel And thou sha 〈…〉 make a Table of Shittim wood two cub 〈…〉 shall bee the length thereof and a cubit the bredth thereof and a cubit and an halfe the height thereof And thou shalt overlay 〈…〉 with pure gold and shalt make thereo 〈…〉 crowne of gold round about And thou sha 〈…〉 make unto it a border of an hand bred 〈…〉 round about and thou shalt make a crowne of gold to the border thereof round abovâ— And thou shalt make for it foure rings of gold and shalt put the rings in the four corners which are on the foure feet thereof Over-against the border shall the rings be 〈◊〉 places for the bars to beare the table And thou shalt make the barres of Shittim wood and shalt overlay them with gold and the table shall be borne with them And th 〈…〉 shalt make the dishes thereof and the cu 〈…〉 thereof and the covers therof the bow 〈…〉 thereof which shall be to cover withall 〈◊〉 pure gold shalt thou make them And th 〈…〉 shalt set upon the Table Shewbread bef 〈…〉 me continually And thou shalt make a Câ—â—dlesticke of pure gold of beaten worke 〈◊〉 the Candlesticke be made his shaft and 〈◊〉 branch his bowles his knops and 〈◊〉 flowers shall bee of the same And 〈◊〉 branches comming out
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
Greeke and other tongues but in the Chaldee it is Sh 〈…〉 It is a goodly stone transparent very hard of blew or skie-colour used therefore in heavenly visions as Exodus 24. 10. Eâ—â—kiel 1. 26. The Saphir and the S 〈…〉 ragd are the most pleasant and comfortable for the eye to looke upon Vpon this stone the name of Issachar was engraved Sardonyx This name seemeth to be made of thâ— S 〈…〉 and the Onyx stone named in Hebrew Iahalom of Sâ—â—ting and in Chaldee Sabh 〈…〉 that is bearing strokes for it is a very hard stone like the Adamant or Diamond and in Revelation 21. 20. is named in Greeke 〈◊〉 which by the name and by testimonie of 〈◊〉 booke 37. chapter 6. is mixed of a white and â—â—ddy colour shining like to the naile of a mans hand set into flesh On this gem Zabulon was graved so the Ierusalemy Thargum setting downe this second rew addeth Write plainely on them the names of the three Tribes Iudah Issachar Zabulon So in Genesis 46. in Exodus 1. 2. 3. in 1 Chronicles 2. 1. and often these two Issachar and Zabulon are joyned with the former foure Patriarches that so all Leahs children might be together Verse 19. Hyacinth or Iacinth that is of a bright purple colour by the Greeke it is translated the Ligure but some copies have for it the Hyacinth and so the Holy Ghost translateth it in Revelation 21. 20. In Hebrew it is named Leshem upon it Dan was graven and a citie called Leshem did afterwards fall unto the Tribe of Dan as this stone did portend and so Leshem was called Dan Ioshua 19. 47. Chrysoprase which name signifieth a golden greene so noting the colour of this stone In Heb. it is Shebâ— the common Greek version maketh it an Achate or Agate of which sort of stone there are many colours and some the best that are greene with a golden list which therefore the holy Ghost calleth a Chrysoprase in Revelation 21. 20. Naphtalims name was graven upon it So the two Sonnes of Bilhah Rachels maid are joyned together Amethyst called in Hebrew Achlama in the Greeke version and in Revelation 21. an Amethyst which is a stone of a wan purple colour and ruddie so being a warlike signe and Gad was graven on this stone whose warres were prophesied and his victories Genesis 49. 19. and had fulfilling in 1 Chronicles 5. 18. 19. 20. Here againe the Ierusalemy Thargum naming the third row of stones addeth Write plainely on them the names of the three Tribes Dan Naphtali and Gâ—d Vers. 20. Chrysolite which signifieth a golden stone for the glorious colour of it which is a golden Sea greene and shining The Hebrew name is Thâ—â—shish which is also the name of the Ocean Sea Psalme 48. 8. and accordingly the Chaldee 〈◊〉 it Crâ—â—â— jamma of the Sea-colour The Greeke version and Revelation 21. call it the Chrysolite Asâ—r was graven upon this stone who dwelled neere the Sea wiâ—h is brethren Bâ—ryll in Hebrew Shoham in the Greeke version and in Rev. 21. 29. it is called the Beryll so the Chaldee here elsewhere nameth iâ— Burla This was Iosephs stone on which he was engraved and on two of these stones all the Tribes were written v. 11. The Beryll is of the skie-colour but waterish and as there are many sorts of Berylls so have they many colours This stone is said to be precious Iob 28. 16. and in Ioseph Iosua Debora Gedeon Iephâ—he and Abdon the Iudges of Israel the glory of the Beryll shewed it selfe Iasper of the Hebrew Iashpeh and the Greeke Iaspis a stone of great worth and glory of which are many sorts of sundry colours some greene some azure or of aerie colour called therefore Aerizusa by Pliny in Booke 37. Chap. 8. some are party-coloured and spotted like Panthers therefore the Chaldee paraphrase here calleth it Pantere and the Chaldee on Song 5. 14. saith Benjamin was engraved upon Apantâ—r This last stone for the yongest Benjamin is the first foundation in the heauenly Ierusalem Revelat. 21. 19. The glory of this Iasper shined in Benjamins Tribe when the Temple of Solomon was there builded in Ierusalem Deuteronomy 33. 12. Iosua 8. 11. 28. and in particular persons as Ehud Iudg. 3. Mordecai and Ester but chiefly in Paul the Apostle who was of this Tribe Rom. 11. 1. whose writings are as a goodly Iasper shining among the precious stones of the Scripture Here also the Thargum Ierusalemy addeth to the stones of the fourth row Write plainly on them the names of the three Tribes Aser Ioseph and Benjamin set or fastened withiâ—â—â—llow places or oâ—ches of gold as the Hebrew word implyeth see verse 11. Vers. 21. according to or by their names and here the Greeke translation addeth according to their generations or birthes as was expressed in the 10. vers and is here againe implyed For in the same order that they were graven upon the Beâ—yls were they here set and graven upon twelve severall stones as they are here set downe in the page following Vpon the 1 Sardine was graven 1. Reuben Sonnes of Leah 2 Topaze 2. Symeon 3 Smaragd 3. Levi 4 Chalcedonie 4. Iudah 5 Saphir 5. Issachar 6 Sardonyx 6. Zabulon 7 Hyacynth 7. Dan Of Bilhah Rachels maid 8 Chrysoprase 8. Naphtali 9 Amethyst 9. Gad Of Zelpha Leahs maid 10 Chrysolite 10. Aser 11 Beryll 11. Ioseph Of Rachel 12 Iasper 12. Benjamin This order of names is before shewed out of the Ierusalemy Thargum the same is also expressed by the Chaldee paraphrast upon Son 5. 14. where speaking of the twelve tribes engraved on twelve precious stones he nameth them thus 1 Reuben 2 Symeâ—â— 3 Levi 4 Iudah 5 Issachar 6 Zabulon 7 Dâ—â— 8 Naphtali 9 Gaâ— 10 Aser 11 Ioseph 12 Benjamin who were like to the twelve celestiall signes bright as lamps and polished in their workes like 〈◊〉 and shining like Saphirâ— The same order we shewed also from Maimony to bee upon the two Berylls ver 10. except the transplacing of Bilhahs Sons like the engravings the Chaldee addeth written plainly like the engraving of a ring or signes Vers. 22. at the end or of equalitie see vers 14. The Greeke translateth mixed V. 25. before it or towards the forepart of it or of him that is the priest for both on the fore-part of the Ephod and before the priest did the Brestplate hang. Verse 26. border or edge Hebrew lip Verse 28 bind with high knots or they shalt lift up above c. The curious girdle of the Ephod was bound upon his heart under the Brest plate saith Maimony in the fore-said treatise Chap. 9. Sect. 11. loosed the Chaldee saith broken off The manner of fastening is by the Hebrews described thus There were made on each shoulder two rings one above on the top of the shoulder and another beneath the shoulder above the curious girdle And they fastened two 〈…〉 ings of gold in the two rings that were above they are called
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
deaâ—â— resurrection and mediation their sin which was 〈…〉 use of their plague was forgiven and purged and by whose grace and spirit the corrup 〈◊〉 of nature is done away and the man made a new creature to serve the Lord in holines Wherefore when Christ had healed tenne lepers and but one of them turned backe and with alowd voice glorified God and fell down on his face at Iesus feet giving him thanks then Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glorie to God save this stranger Luk. 17. 15. 18. Vers. 34. and I put c. by mentioning before the land of Canaan and now saying if I put or give he teacheth this to be an extraordinary and supernaturall plague peculiar to that land and people unknowne in any other place and so the Hebrew doctors doe confesse that the Leprosie of garments and of houses is not wont to bee in the world but was a signe and miracle in Israel to give them warning of an evill tongue c Maimony treat of Leprie chap. 16. sect 10. From Maries example in Numb 12. they gather that leprosie is a punishment for an evill tongue of your possession or tâ—nement firm-hold Hence the Hebrewes gather that Ierusalem and houses without the land were not defiled with plagues for Ierusalem was not parted unto the tribes of Israel the houses also of heathens which were in the land of Israel were not defiled with plagues Maimony treat of Leprie ch 14. sect 11. Vers. 35. as it were the plague to weet of leprosie the speech is doubtfull because the sentence was to come from the Priest Although hee bee a wise man and knoweth certainely that it is the plague hee may not determine and say The plague appeareth to me in the house but he shall say As it were the plague c. saith Maim in treat of Lepr ch 14. sect 4. and Sol. Iarchi on Lev. 14 35. Ver. 36. and they shall empty or that they empty which phrases are shewed to be one on Gen. 27. 4. The word empty properly signifieth to prepare by removing all things out of sight that all c. because the leprous house was one of the most contagious things defiling all things as after shall appeare therefore all things were to bee taken out though stackes of wood or of reed as the Hebrew doctors observe Maimony in Lepr ch 14. sect 4. And God in mercy would thus preserve the stuffe from pollution by being removed in time V. 37. hollow-strakes or deep-strakes concavities as the Greeke translateth the word which is never found but in this one place Hence the Hebrewes say no plagues in houses doe make them uncleane till the appearance of the plague be lower then the well as it is said hollowstrakes that they be deepe in the walls Maimony in Lepr chap. 14. sect 3. or reddish these two colours and the spreading ver 39. are the three signes of lepry in houses By the Hebrew canons if the house were darke they opened not the windowes to see the plague but if the plague appeared not init it was cleane Maimony ibidem ch 14. sect 5. Vers. 38. to the doore there without the house by the post of the doore the priest was to shut it up that is coÌ„mand it to be shut up or pronounce it uncleane or cleane and not in any other place Maimony ibidem ch 14. sect 5. seven dayes though he see the plague to bee deepe greenish or reddish and so find it all at the first yet he shutteth it up 7. dayes Maimony ibidem c. 15. s. 2. Ver. 39. be spred then the things after commanded must be done but if not and the plague bee dim and I need not say if it be gone away hee scrapeth the place of the plague onely and the house is cleans If he find that it standeth at a stay in his eyes and is not spread he shuts it up seven daies more and looketh on it the thirteene day if the plague be dim or gone away hee scrateth the place of the plague and maketh the house cleane with the birds And if hee finde that the plague is spred at the end of the second seven dayes or that it standeth at a stay in his eyes then hee pulleth out the stones wherein the plague is and some of the dust carying them out of the citie and plaistereth all the house and shutteth it up the third seven dayes and in the nineteenth day he looketh on it if the plague come againe into it this is spreading after the plaistering and he pulleth downe all the house If the plague returne not into it he maketh it cleane with the birds Maimony treat of Leprie cha 15. sect 2. Thus there were three weekes for the shutting up of houses whereas for men or garments there were but two weekes and in some cases but one as is noted on Lev. 13. 21. And so the Hebrews say Plagues of houses there is for them a shutting up three weekes which are 19. dayes for the seventh day is reckned for the last of the first weeke and first of the second weeke and the thirteenth day is reckoned for the last of the second weeke and first of the third weeke ibidem chap. 15. sect 1. As the plague was greater and Gods judgement more seâ—â—re upon an house then on a person or garment so the Law requireth more care in the discerning and longer respit before it was pronounced uncleane and destroyed Ver. 40. and they shall take away or and they shall or that they pull out the stones As the law speaketh here of stones and after of wood and dust so the Hebrewes understand these strictly saying that No house is polluted with plagues unlesse it hath foure wals and â—e builded on the land of stone of dust or earth and of wood And bricks and marble are not counted for stones Maimony in Leprie c. 14. sect 6. 7. uncleane place or place that is uncleane because of the pollution that commeth hereby For A house plagued with leprosie is one of the principall uncleane things whosoever toucheth it is made uncleane Likewise the stones pulled out of it after it is shut up or the stones timber and dâ—st of the house that is pulled down all of them are of the principall incleane things and so much 〈◊〉 an olive of them defileth a man by touching 〈◊〉 carying and by comming in where it is As if so much as 〈◊〉 of them be brought into a clean house all that is in the house is made uncleane both men and vessels for they all are defiled by the bringing of it in as by 〈◊〉 〈◊〉 and they are all unlawfull for any use Aâ—d if they be burnt 〈…〉 me made of them even that is unlawfull to be used c. and must all be caried out of the 〈◊〉 â—â—though it be a citie without a wâ—ll Maimony treat of Leâ—â—â— ch 16. s. 1.
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a 〈…〉 speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example 〈◊〉 Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ— feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hâ—â— above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exâ—â— 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him 〈◊〉 much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâ—pleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way 〈…〉 ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not 〈◊〉 escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
shalt give of thy brightnesse in Greeke thy glory upon him as referring it to the shining of Moses face spoken of in Exod. 34. 30 35. and so other Hebrewes expound it as Sol. Iarchi here saith This is the shining of the skin of his face and R. Menachem from the judgement of former Doctors saith thus of thine honour and not all thine honour Hereupon they say The face of Moses was like the face of the Sunne the face of Iosualike the face of the Moone Though Iosua had not all the honour of Moses for There arose not a Prophet since in Israel like unto Moses Deut. 34. 10. yet Iesus Christ was counted worthy of more glory than Moses Hebr. 3. 3. may heare that is heare him as the Greeke translateth and so obey his authority Thus it is opened in Deut. 34. 9. Moses had laid his hands upon him and the sonnes of Israel hearkened unto him that is obeyed him which is further manifested by their words unto him in Ios. 1. 16 17 18. Herein Iesus the sonne of Nun was a figure of Iesus the Sonne of God of whom it is written We were eye-witnesses of his Majesty for he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased HEARE YE HIM 2 Pet. 1. 16 17. Matth. 17. 5. Vers. 21. and he shall aske for him that is Eleazar shall aske counsell of God for Iosua in all doubtfull cases in all their warres c. Or and hee shall aske of him that is Iosua shall aske of Eleazar this the Greeke favoureth translating and they shall aske of him the judgement of Vrim or of manifestations by the judgement of Vrim by the brest-plate of judgement wherein were Vrim and Thummim whereof see the Annotations on Exod. 28. 30. Thus Saul enquired of the Lord by Urim but hee answered him not 1 Sam. 28. 6. at his mouth in Chaldee at his word by his understanding Gods mouth or Eleazars mouth speaking from the Lord so in Targum Ionathan it is expounded At the word of Eleazar the Priest they shall goe out But then is implied the Lords word by which the Priest was to give answer for it is a rule among the Hebrew Doctors Every Priest that speaketh not by the Holy Ghost and the divine Majesty residing on him they aske not counsell by him Talmud Bab. in Ioma cap. 7. in Gemara For in such consultations though they inquired by the Priest yet the answer came from the Lord as there is an example in David 1 Sam. 23. 9 10 11 12. shall they goe out out to warre and in againe from the same and so in all weighty affaires which were extraordinary Wherefore it was an over sight in Iosua and Israel that they made peace with the Gibeonites and asked not counsell at the mouth of the Lord Ios. 9. 14 15. he that is Iosua himselfe and all the people Whereas the High Priest with Urim and Thummim Lights and Perfections was a figure of Christ as is shewed on Exod. 28. 30. the Lord by this ordinance signified that all governours and people should have their administrations directed by the mouth of Christ For God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. CHAP. XXVIII 1 The Lords oblations are commanded to be offered in the time appointed 3 The continuall Burnt-offerings every day with their Meat and Drinke offerings 9 The offerings in the Sabbath 11 in the beginnings of the moneths 16 at the Passeover 26 and in the day of First-fruits or Pentecost ANd Iehovah spake unto Moses saying Command the sons of Israel and say unto them Mine oblation my bread for my Fire offerings the savour of my rest ye shall observe to offer unto me in his appointed time And thou shalt say unto them This is the Fire offering which ye shall offer unto Iehovah Two hee-lambes of the first yeare perfect day by day for a continuall Burnt-offering The one lambe thou shalt make ready in the morning and the other lambe thou shalt make ready betweene the two evenings And a tenth part of an Ephah of fine flower for a Meat-offering mingled with the fourth part of an Hin of beaten oile The continuall Burnt-offering which was made in mount Sinai for a savour of rest a Fire offering unto Iehovah And the Drink-offering thereof shall be the fourth part of an Hin for the one lambe in the holy place shalt thou cause to be powred out a drink-offering of strong wine unto Iehovah And the other lambe thou shalt make ready betweene the two evenings as the Meat-offering of the morning and as the Drink-offering thereof thou shalt make ready a Fire offering a favour of rest unto Iehovah And in the Sabbath day two hee-lambes of the first yeare perfect and two tenth parts of fine flower for a Meat-offering mingled with oyle and the Drinke-offering thereof The Burnt-offering of the Sabbath in his Sabbath beside the continual Burnt-offering and his Drinke-offering And in the beginnings of your moneths ye shall offer a Burnt-offering unto Iehovah Two bullockes younglings of the herd and one ramme seven he-lambs of the first yeare perfect And three tenth parts of fine flower for a Meat-offering mingled with oyle for one bullocke and two tenth parts of flower for a Meat-offering mingled with oyle for one ramme And a severall tenth part of fine flower for a Meat-offering mingled with oyle for one lambe for a Burnt-offering a savour of rest a Fire offering unto Iehovah And their Drinke-offerings halfe an Hin of wine shall be for a bullocke and the third part of an Hin for a ram and the fourth part of an Hin for a lambe This is the Burnt-offering of the moneth in his moneth through-out the months of the yeare And one goat-buck of the goats for a Sin offering unto Iehovah it shall be made ready beside the continuall Burnt-offering and his Drink-offering And in the first moneth in the fourteenth day of the moneth shall be the Passeover unto Iehovah And in the fifteenth day of this moneth shall be the feast seven daies shall unleavened cakes be eaten In the first day shall be a convocation of holinesse yee shall not doe any servile worke But yee shall offer a Fire offering for a Burnt-offering unto Iehovah two bullockes younglings of the herd and one ramme and seven he-lambes of the first yeare perfect shall they bee unto you And their Meat-offering fine flower mingled with oyle three tenth parts shall ye make ready for a bullock and two tenth parts for a ramme A severall tenth part shalt thou make ready for one lambe throughout the seven lambes And one goat-bucke for a Sin offering to make atonement for you Beside the Burnt-offering of the morning which is
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
generation and generation we will tell thy praise Annotations OF Asaph or to him see Ps. 50. 1. thine inheritance or possession the land of Canaan invaded by the Gentiles Exod. 15. 17. 2 Sam. 20. 19. Ier. 50. 10 11. Lam. 1. 10. heapes that is ruines Mic. 1. 6. and 3. 12. Vers. 2. carkasse for carkasses as after beast for beasts and prisoner vers 11. for prisoners See Psal. 34. 8. Vers. 3. none to bury which is a thing most dishonourable Eccl. 6. 3. CoÌ„pare herewith Rev. 11. 2 9. Vers. 5. jealousie that is hot wrath burne as Psal. 89. 47. So Ezek. 36. 5. elsewhere it is said to smoake Deut. 29. 19. this fire is the flame of Iah Song 8. 6. Vers. 6. which call not c. a note of prophanenesse Psalm 14. 4. This sentence Ieremie useth Ier. 10. 25. Vers. 8. former iniquities iniquities of former times or persons done by us or our fathers as Psal. 25. 7. both are joyned together Lev. 26. 40. Lam. 5. 7. Former and iniquities differ in gender yet many times such are coupled the sense being regarded more than strict forme of words which the Hebrew text sometime manifesteth as tabo 2. Sam. 8. 5. for which in 1 Chron. 18. 5. is jabo lahen 2 Chron. 18. 16. lahem 1 King 22. 17. So againe in this Psalme vers 10. brought low or weakened emptied impoverished See this word Psal. 41. 2. and 116. 6. Vers. 10. knowne be to wit the vengeance let it be open and manifest The Chaldee translateth Let him be revealed among the peoples that we may see the vengeance of thy servants bloud that is shed Here againe the words differ in gender as was noted before vers 8. wherefore some turne it let him that is God be knowne by the vengeance c. Compare herewith Deut. 32. 42 43. Jer. 51. 36 37. Vers. 11. the sighing or the groaning mournfull crie So Psal. 102. 21. reserve or make to remaine that is keepe alive from destruction which if God had not done they had been as Gomorrah Isa. 1. 9. And this God promised to doe Ezek. 6. 7 8. and 12. 16. sonnes of death that is persons appointed to die or worthy of death in Chaldee delivered to death as 1 Sam. 20. 31. Deut. 25. 2. So Psal. 102. 21. and Sonne of perdition 2 Thes. 2. 3. Vers. 12. seven-fold that is fully and abundantly See Psal. 12. 7. into their bosome that is largely and that it may affect cleave unto them so Isa. 65. 7. Ier. 32. 18. See also Luk. 6. 38. PSAL. LXXX The Psalmist complaineth of the miseries of the Church 9 Gods former favours are turned into judgements 15 He prayeth for deliverance To the master of the musicke on Shoshannim Eduth a Psalme of Asaph O Thou that feâ—dest Israel give eare thou that leadest Ioseph as a flocke thou that sittest on the Cherubims shine bright Before Ephraim and Benjamin and Manasseh stirre up thy strength and come for salvation to us O God returne us and cause thy face to shine and wee shall be saved Iehovah God of hosts how long wilt thou smoake against the prayer of thy people Thou makest them eat the bread of teares and makest them drinke of teares a great measure Thou puttest us a strife to our neighbours and our enemies mocke among themselves O God of hosts returne us and cause thy face to shine and wee shall be saved Thou removedst a Vine out of Egypt thou drovest out the heathens and plantedst it Thou preparedst the way before it and rootedst in the roots of it and it filled the land The mountaines were covered with the shadow of it and the boughes of it were like the Cedars of God It sent out the branches thereof unto the Sea and the sucking sprigs thereof unto the river Why hast thou burst downe the hedges of it so that all which passe by the way have plucked it The boare out of the wood hath rooted it up and the store of beasts of the field have fed it up O God of hosts returne O now behold from heavens and see and visit this Vine And the stocke which thy right hand planted and the sonne whom thou madest strong for thy selfe It is burned with fire it is cut downe at the rebuke of thy face they perish Let thy hand be upon the man of thy right hand upon the sonne of Adam whom thou madest strong for thy selfe And we will not goe backe from thee quicken thou us and we will call on thy Name Iehovah God of hosts returne us cause thy face to shine and we shall be saved Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Eduth that is a Testimonie or Ornament An excellent testimoniall of the faith of Gods people in afflictions The Chaldee applieth it to them that sate in the Synedrion that studied in the testimonie of the Law See also Psal. 60. 1. Vers. 2. feedest Israel O God Pastor of the Israelites See Psal. 23. 1. Ioseph the posteritie of Ioseph and with them the other tribes Ioseph is named as principall the first birth-right being taken from Reuben and given to him 1 Chrâ— 5. 1 2. So Psal. 77. 16 21. on the Cherubims which were upon the Arke of the Covenant in the Sanctuary from whence God gave Oracles to his people when they sought unto him Exod. 25. 22. Num. 7. 89. 1 Sam. 4. 4. 2 Sam. 6. 2. 2 Kin. 19. 15. Of these Cherubs see the Note on Psalm 18. 11. shine bright that is shew thy glorie and thr favour to us as Psal. 50. 2. and Iob 10. 3. where shining is favour This is taken from Deut. 33. 2. So after in Psal. 94. 1. Vers. 3. Ephraim Berjamin and Manasseh that is the tribes or posteritie of these three Patriarchs which were all joyned together in one quarter on the West side of Gods Tabernacle and when it removed they went next after it Num. 2. 17. 18 20 22. and 10. 21. 22 23. 24. After the captivitie of Babylon also the remnants of these tribes dwelled in Ierusalem for which they were thanked by the people 1 Chron 9. 3. Nehem. 11. 2. a salvation or full salvation and deliverance By adding a letter the signification is increased as in Psal. 3. 3. Vers. 4. returne us or restore us to wit from sorrow to joy from captivitie to libertie c. Psalm 126. 1. and 23. 3. So the Chaldce saith returne us from our captivity face to shine or to be light that is chearefull comfortable See Psal. 4. 7. and 31. 17 and 67. 2. Dan. 9. 17. and we shall or that we may be saved as Psal. 43. 4. so vers 8. and 20. Vers. 5. smake be very angry against the prayer that is not heare but shut it out as Habak 1. 2. Lam. 3. 8. So the Chaldee expoundeth it wilt thou not receive the prayer See smoake for anger Psal. 74. 1. Vers. 6. bread of teares bread steept in teares as the
Churches afflictions and infirmities which appeare in this life Blacknesse signifieth tribulation as Iob complaineth My skinne is blacke upon me and my bones are burnt with heat Iob 30. 30. and Ieremy lamenteth the blacknesse of the Nazerites visage Lam. 4. 8. And here in the verse following the Church sheweth her blacknesse to be because the Sunne had looked downe upon her and the scorching of the Sunne is by our Saviour expounded tribulation or persecution arising because of the word Matth. 13. 6. 20. 21. It may also imply her blacknesse by sinne in respect of her owne negligence which shee acknowledgeth in the end of the 6. verse and in respect of both her blacknesse by sorrow and mourning for her present miseries as blacke colour was the habit of mourners For the hurt of the daughter of my people am I hurt I am blacke astonishment hath taken hold on me Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ at whom many were astonied his visage was so marred more then any man and his forme more then the sonnes of men Esay 52. 14. and comely or but comely and is here by way of opposition though I am blacke yet am I comely also The Hebrew Navah signifieth comely beautifull amiable and to be desired The Greeke here translateth it goodly or fayre and in vers 10. beautifull So the Apostle in Rom. 10. 15. expoundeth it beautifull from Esay 52 7. This comelinesse of the Spouse is after shewed to bee both in her sight or countenance Song 2. 14. and in her speech Song 4. 3. And as blacknesse is in the colour and skinne so comelinesse is in the parts features and proportion of the body which the Church hath by her creation or new birth as she is the workmanship of God created in Christ Iesus unto good works Eph. 2. 10. Thus was she blacke in her selfe but comely in Christ for Gods strength is made perfect in weaknesse therefore the Apostle said Most gladly will I rather glory in my infirmities that the power of Christ may rest upon me or dwell in me therfore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12. 9. 10. And againe We are troubled on every side yet not distressed perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed alwayes bearing about in the body the dying of the Lord Iesus that the life also of the Lord Iesus might be made manifest in our body 2 Cor. 4. 8. 9. 10. daughters of Ierusalem to these she speaketh againe in ch 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God though not yet perfectly instructed in the way of the Lord as may be gathered by Song 5. 8. 9. and 6. 1. As the villages belonging to a City are usually called the daughters of that City 1 Chr. 7. 28. Num. 21. 25. so Ierusalem which is above is the mother of us all Gal. 4. 26. whose daughters are the particular Churches and Christians called Uirgins 2 Cor. 11. 2. Rev. 14. 4. And Sodome and Samaria are prophesied of that they should be given to Ierusalem for daughters Ezek. 16. 61. And thus in Psalm 45. 13. 14. the Kings daughter the Church is brought unto the King in rayment of needle workes and virgins her friends after her Such are here comforted against the scandall of the Crosse and infirmities which accompany the Church in this world tents of Kedar Kedar was the second sonne of Ismael Gen. 25. 13. His posterity which were still called by his name dwelt in Tents in the deserts of Arabia fed cattell and were given to their bow and warres see Esay 21. 13. 17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state that he dwelt with the tents of Kedar which he after explaineth with him that hateth peace Psal. 120. 5. 6. And Kedar by interpretation signifieth Blacke and the Kedarenes that dwelt in tents had thereof their name Scenites as if we should say Tentaries and their tents were of hayre cloth made of goats hayre and in them they dwelt and had no other houses as is reported by Pliny lib. 6. cap. 28. and Solinus Polyhist in cap. 36. Here therefore the Church which is called the Tents of Iakob Ier. 30. 18. and the tents of Iudah Zach. 12. 7. is for her afflictions persecutions pilgrimage and many infirmities in outward view of the world like to the blacke and hayrie tents of Kedar or such as dwelt in them curtaines of Solomon these are to set forth her comelinesse as Kedars tents did her blacknesse And though curtaines sometimes signifie tents as the Arke of the Lord remained under curtaines 1 Chron. 17. 1. and Eenlarge the place of thy tents and let them stretch forth the curtaines Esay 54. 2. yet Solomons curtaines here seeme rather to meane the goodly hangings that were in his house and about his bed For Solomon dwelt not in tents but having riches and wealth and honour such as no Kings had 2 Chron. 1. 12. builded him houses Eccles. 2. 4. and one which was thirteene yeeres in building 1 King 7. 1. and for his Queene Pharoahs daughter hee builded an house 1 King 9. 24. So though the Church bee outwardly blacke like Kedars tents yet is shee inwardly beautifull as Solomons curtaines for The Kings daughter is all glorious within Psalm 45. 14. The Chaldee paraphraseth on this verse thus When the house of Israel made the Calfe Exod. 32. their faces were blacke like the sonnes of Cush the Ethiopians which remaine in the tabernacles of Kedar and when they turned by repentance and were forgiven the brightnesse of the glory of their faces was increased like the Angels for that they made the curtaines for the Tabernacle and the divine majesty dwelt among them and Moses their master went up to the firmament and made peace betweene them and their King Vers. 6. Looke not upon me or Behold mee not to weet with contempt for my blacknesse that is Despise me not as in Iob 41. 34. Hee beholdeth all high things that is despiseth them Or Looke not upon me with delight and gladnesse for my affliction as in Obad. v. 12. thou shouldest not have looked on the day of thy brother Or Looke not upon mee with astonishment as the Apostle teacheth That no man should be moved for these afflictions for your selves know that we are appointed thereunto 1 Thess. 3. 3. blackish or somewhat-blacke in Greeke made blacke the old Latine version translateth it browne The forme of the Hebrew word here differing from the former seemeth to diminish the signification as in Levit. 13. 19. a word in the like forme meaneth somewhat reddish By this shee would teach not to judge of her estate by her skin by the outward appearance where afflictions and infirmities