rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
untill it be iâ— one place in the midst of the bright-spot as big square or bigger then a lentile Living flesh defileth in any appearance or colour whether it be red or blacke or white yea though it be not of those foure sorts of white forementioned Neither is living flesh a signe of uncleaâ—nesse till it be within the body of the bright-spot c. Maimony treat of Lepr chap. 3. Sect. 1. 2. 3. Vers. 12. of the plague that is of him that 〈◊〉 the plague as in verse 4. So verse 13. 17. c. to all the sight of the eyes that is wheresoever the Prie 〈…〉 looketh with all his heed and diligence From these words the Hebrew doctors gather that although a Priest that had Blemishes might looke on a leper yet he that was blinde though but in one eye or that was dimme â—ighted might not looke on him that had the sore Moreover they say they looked not on the sores but in the day time c. for in all this businesse the scripture saith IN THE DAY and IN THE DAY They looked not on them in the morning nor in the evening nor within any house nor in a cloudy day neither at noone day c but in the fourth and fift houre that is at 10. and at 11. of the clocke before noone and in the 8. and 9. houre that is at two and three of the clocke in the afternoone whether the plague were on men or on garments or on houses Maimony in treat of Lepr chap. 9. sect 5. 6. and Thalmud in Negagnim chap. 2. sect 2. This they observed because in the morning and evening the light is not cleare and at noone the brightnesse dazeleth and may cause to mistake the colour Verse 13. pronounce the plague cleane Hebr. makecleane the plague that is pronounce him cleane that hath the plague Hereupon they say Every uncleane person when the leprosie breaketh out abroad over all his body is cleane If there appeare upon him quicke flesh so much as a lentile he is uncleane if againe he be all covered with leprosie he is cleane If quick flesh appeare againe he is uncleane though the quicke flesh begin to appeare an 100. times c. Maimony treat of Lepr chap. 7. sect 5. This is explained by Moses himselfe in the verses following and the naturall reason hereof seemeth to be that when the disease is al driven out it argueth strength and soundnesse in the inward parts Verse 15. living flesh the Greeke translateth it sound or whole flesh see verse 10. it is a leprosie This is one of the most remarkable things in all this Law that quicke or sound flesh in the sore should be judged leprosie and the man uncleane whereas if the leprosie covered all his flesh he was pronounced cleane verse 13. And hereby the Holy ghost seemeth to teach that if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. If we confesse our sinnes he is faithfull and just to forgive us our sinnes and to cleanse us from all unrighteoâ—snesse 1 Ioh. 1. 9. But if any quicke or sound flesh any part of health or life be pretended in our sinfull nature or any whit of righteousnesse by the workes of the Law by which no flesh shall be justified Galat. 2. 16. then God pronounceth us undeane for we cannot be justified but by the faith of Iesus Christ Gal. 2. 16. And by grace we are saved Eph. 2. 5. so then it is no more of workes otherwise grace is no more grace Rom. 11. 6. and whosoever are justified by the law are fallen from grace Galath 5. 4. Wherefore David that he might finde grace in the eyes of God acknowledged there was no soundnesse in his flesh Psal. 38. 4. 8. Vers. 18. flesh the Chaldee translateth it a man and â—o the word flesh often signifieth as is noted on Gen. 6. 12. though here it may be taken properly So in verse 24. abile in Hebrew Shechin which signifieth an hot-ulcer or push which is with inflammation yet differing from the burning after mentioned in verse 24. for that is with fire properly but this may proceed outwardly of a stroke with a stone or with wood and the like or from inward diseases inflammations burning-fevers and the like which breake out and corrupt the skin as the Hebrew doctors doe distinguish them Maim treat of Leprie chap. 5. sect 1. Such biles figured sinnes and punishments for them Exod. 9. 9. 10. Deut. 28. 27. Rev. 16. 2. is healed Abile or a burning all the while they are matterie sores make not a man uncleane at all But if they have beene fully healed though the place have a scarre and be not like the rest of the skin yet is it as the skinne of the flesh for any thing and they become uncleane by three signes and are to be shut up as is before declared Maimony ibid. chap. 5. sect 3. The healing of the bile figured the forgivenesse of sin and release of punishment for the same Exod. 15. 26. Matth. 13. 15. with Marke 4. 12. Psal. 41. 5. Vers. 19. or a bright-spot the same equitie is for the scab of the bright-spot and the scab of the white swelling forementioned as the Hebrewes affirme Maimony in Lepr chap. 1. sect 4. somewhat-reddish that hath any red colour little or much mingled with it Which mixed appearance the Hebrew doctors distingâ—â—sh and compare with the foure appearances or sorts of white before mentioned by this similitude of foure cups full of milke and in the first cup there are mixed two drops of blood in the second foure drops in the third eight drops and in the fourth sixteene drops The mixture in the bright spot hath the appearance of the milke in the fourth cup and the mixture in the swelling is as the appearance of the third cup. The mixture in the scab of the bright-spot is as the appearance of the second cup and the mixture in the Scab of the swelling is as the appearance of the first cup. All these mixed appearances are accounted as one Maimony treat of Lepr chap. 1. sect 4. 5. The Greeke translateth white or somewhat-reddish as if they were distinct So after in verse 42. Vers. 20. plague of leprosie This sore arising of a bile after it was healed verse 18. and now turned to a worse even to a leprosie sheweth how sinnes after we are healed of them when they returne doe make us worse then before as the Apostle saith If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are againe intangled therein and overcome the latter-end is worse with them then the beginning 2 Pet. 2. 20. Wherefore our Saviour also said Behold thou art made whole sinne no more lest a worse thing come unto thee Ioh. 5. 14. Vers. 21. seven dayes for the former they might be shut up twise seven dayes verse 5. Moses for this
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the cōtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.
lacked not any thing it was watered with the raine of heavē cared for of God whose eyes were alwayes on it Deut. 8. 7. 8. 9. 11. 11. 12. so that it was the pleasantest of all lands flowed 〈◊〉 milk and honey Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram the land being his and they strangers and sojourners in it with him Exod. 15. 17. Leviticus 25. 23. called therefore Iehovahs land Hos. 9. 3. and the holy land Zach. 2. 12. the land of Immanuel that is of Christ Esay 8. 8. a figure of an heavenly country Heb. 11. 9. 10. the borders of it reached to the great River Euphrates Gen. 15. 18. And Abram who dwelt beyond the river without Gods territories Ios. 24. 2. is now brought of the Lord into this good land And the Hebrew Doctors have acknowledged the land to be a figure of heaven saying it is written And thy people shall bee all just they shall inherit the land for ever Esay 60. 21. this land is a parable as if he should say the land of the living and that is the world to come Maimony in treat of repentance chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above watered with waters that are above c. And in Thalmud Bab. in Sanhedrin chapt Chelek it is written All Israelites have their portion in the world to come as it is said And thy people shall be all just they shall inherit the land for ever Vers. 6 passed through to survey his land wherin he was but a pilgrim Heb. 11. 9. Sechem or Sychem that is the place where Sychem after was of which see Gen. 33. 18. This was about the middest of the country the oke that is the okes as it is written in Deut. 11. 30. meaning a grove or plaine set with okes the Chaldee therefore calleth it a plaine but the Greeke an oke and it is named in Hebrew Aelon of strength Moreh this seemeth to be the name of some man as after is mentioned the okes of Mamre Gen. 13. 18. or of some hill as in Iudg. 7. 1. The Greeke translateth it an high oke Moreh signifieth also a Doctor Iob 36. 22. the Canaanite that is Canaanites as Gen. 10. 16. 18. So the Greeke saith the Chanaanites dwelt in the land An idolatrous and wicked people as the Chaldeans from whom Abram came Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the clensing of his Church he saith the Canaanite shall be there no more Zach. 14. 21. Vers. 7. thy seed that is to all the children of promise the elect who onely are counted Abrahams seed Rom. 9. 7. 8. and in Christ are heyres by promise as well the Gentiles as the Iewes Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites Ezekiel 47. 22. not in the earthly land but the heavenly which Canaany represented Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar for sacrifice and thankes to God as Gen. 8. 20 who after his weary travell had appeared and comforted him with gracious promises of heyres and an inheritance neither of which he had as yet but onely by faith Thus he beleeved and received the promises thankefully as Heb. 11. 13. and was the sonne of God and a light in the mids of a crooked and perverse generation Phil. 2. 15. Abram is the first man in the world unto whom God is said to appeare or be seen first in Vr of the Chaldees Acts 7. 2. next here in Canaan Vers. 8. eastward or on the east of Bethel a City after called by Iakob Beth-el that is Gods house at this time it was named Luz Gen. 28. 19. his tent shewing by this that he abode there as in a strange country Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house or setled dwelling 1 Chron. 17. 1. 5. seaward that is on the West for because the maine sea was the westerne border of the land of Canaan Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. c. For like reason the desert is used for the south in Psal. 75. 7. A◠a city whereof see Ios. 8. called on which the Chaldee translateth prayed in the name it may also signifie preaching in the name of the Lord for calling or crying unto God meaneth prayer Ioel 2. 32. unto men it is preaching Esay 40. 3. 6. The calling on the name of the Lord is a signe of true faith and godlinesse Rom. 10. 13. 14. 1 Cor. 1. 2. Vers. 9. going and journying that is continually journying see Gen. 8. 3. the south as towards the Sunne whereby may be figured his progresse in faith and grace as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision was toward the south Ezek. 40. 2. The Hebrew Doctors say that Abraham cleaved unto the condion of mercy for that is the south of the world and therefore all Abrahams journeyes were towards the south R. Menachem on Gen. 12. The North on the contrary figured the place whence evill proceeded Ier. 1. 13. 14. And thus Abram passed from place to place till God had brought him through all the land of Canaan Ios. 24. 3. The Greeke translateth camped in the desert The South Negeh is named of Drynesse for that part of Canaan wanted waters Iudg. 1. 15. Psal. 126. 4. For this it may bee they translated it desert so in Gen. 13. 1. 3. Vers. 10. a famine a new affliction for Abram also who was hereby caused to leave his land and goe as a pilgrim to another barbarous country so walking from nation to nation from one kingdome to another people Psal. 105. 13. Although Canaan was a most fruitfull land Deut. 8. 7. 8. 9. yet God now made it barren for the wickednesse of them that dwelt therein Psal. 107. 34. Aegypt called in Hebrew Mizraim here and alwayes in the Scripture but in the Greeke the New Testament alwayes hath Aegypt See Gen. 10. 6. And Mizraim is put for the land of Mizraim by an usuall figure of speech which the holy text sometime manifesteth as 2 Chron. 5. 10. when they came from Aegypt or Mizraim for which in 1 King 8. 9. is written the land of Aegypt againe there in v. 16. from Aegypt and in 2 Chr. 6. 5. from the land of Aegypt Vers. 11. now or I pray thee a word not of time but of request so ver 13. and often in the Scripture of faire countenance or faire of looke or visage Sarai was a figure of the new Testament and of Ierusalem the mother of us all Galat. 4. 24. 26. That Spouse of Christ is faire Song 1. 14. and 4. 1. Ver. 12. that they Hebr. and they so after v. 14. but
Iehovah said unto her multiplying I will multiply thy seed and it shall not bee numbred for multitude And the Angell of Iehovah said unto her Behold thou art-withchilde and shalt beare a sonne and thou shalt call his name Ismael because Iehovah hath heard thy affliction And hee will be a man like a wild asse his hand will be against all and the hand of all against him and he shall dwell before the faces of all his brethren And she called the name of Iehovah that spake unto her Thou the God that seest me for she said haue I also here seene after him that seeth me Therefore the well was called Beer-lachai-roï behold it is betweene Kadesh and Bered And Hagar bare unto Abram a son and Abram called the name of his son which Hagar bare Ismael And Abram was fourescore yeeres and sixe yeeres old when Hagar bare Ismael to Abram Annotations H 〈…〉 or bond-maid seruant opposed to a free woman Ier. 34. 10 11. Gal. 4. 22. The Holy Ghost translateth it in Greek sometime Doulee a woman seruant Act. 2. 18. sometime Paidiskee a bondmaid Gal. 4. 22. This bond woman was of Egypt or Mizraim of the posteritie of Cham Gen. 10. 6. which Egypt is after called the house of seruants Exod. 10. 2. for holding Abrams seed in bondage Hagar in Greeke Agar by interpretation a Fugitive or repulsed stranger in the Arabian tongue And the Apostle saith that this Agar allegorically is mount Sinai in Arabia and is in bondage with her childre Ga. 4. 24. 25. where he maketh her a figure of the old Testament or covenant of the Law given on mount Sinai and of the earthly Ierusalem as Sarai the freewoman figured the Ierusalem which is above and the new Testament or covenant of the Gospell in Christ. Hagars posterity are called Hagarens or Hagarites in 1 Chro. 5. 10. where the Greeke translateth them Pariokous strangers Vers. 2. restrained the Greeke interpreteth closed me up according to that phrase of closing up the wombe Gen. 20. 18. contrary to which is the opening of the wombe Gen. 30. 22. God had promised a seed unto Abram Gen. 15. 4. but not expresly as yet unto Sarai wherefore doubting whether she should be the mother she motioneth another course which was not according to God for it violated the law of mariage Gen. 2. 24. but after the flesh Gal. 4. 23. goe in that is accompany with see Gen. 6. 4. it may be or peraduenture a speech not of faith but of uncertaine hope and likelihood after the flesh but Sarai her selfe had afterward a son by promise Gal. 4. 23. and the word of promise was In this same time will I come and Sarah shall have a son Rom. 9. 9. wherefore shee had a son by Agar but hee was no heyre Gen. 21. 10. so the Church hath had children by the Law but they were not heires of the Kingdome of God for the Law is not of faith neither are the heires or inheritance otherwise then by promise of grace in Christ Gal. 3. 12 14 18 22 29. bee builded that is shall have a son So the Greeke explaineth it and Moses in Deut. 25. 9. And in Hebrew ben a sonne is named of banah he builded So Rachel and Leah are said to build the house of Israel by bearing children Ruth 4. 11. and God promised a seed to David under the similitude of building him an house 2 Sam. 7. 11 12 27. Sarai reckoneth her maids children as her owne so by the Law bond servants children were their masters Exod. 21. 4. Rachel likewise counted her maids children as given to her selfe Gen. 30. 3 6 8. And among the heathens Plutarch sheweth how Stratonice the wife of King Deiotarus being barren gave secretly her mayd Electra unto her husband by whom shee had an heyre to the Crowne Vers. 3. end of ten yeres that is after hee had dwelt there ten yeres So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world 2093. a wife to weet a secondary and not a full wife but a concubine Gen. 25. 6. So Ketura called a wife Gen. 25. 1. was but a concubine 1 Chron. 1. 32. what they differ is noted on Gen. 22. 23. despised or lightly set by the Greeke saith dishonoured This pride of Agar figured the like affection in the heart of those that put confidence in the works of the Law as was in the Pharisee Luk. 18. 10. 11. Rom. 10. 3. And it greatly disquieted Sarai for it is one of the foure things which the earth cannot beare that an handmaid should be heire to her mistresse Prou. 30. 21 23. Vers. 5. my wrong or my injurie which I suffer is upon thee that is thou art the cause of it So the Greeke expounds it I am injured of thee and the Chaldee I have a plea against thee as if Abraham faulted in suffring such misdemeanor Or my wrong be upon thee that is either right thou my wrong or beare the punishment thereof from God Thus it accordeth with the words following and so Thargum Ierusalemy explaineth it my judgment and my abuse are delivered into thy hand judge or will judge if thou looke not to redresse it But the Greeke translates it prayer-wise the Lord judge The speech argueth her great passion as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13 16. Vers. 6. is in or be in thy hand that is in thy own power to correct her good that is pleasing as the Greeke translateth use her as pleaseth thee So in Gen. 45. 16. and often on the contrary evill in thy eyes is displeasing Gen. 28. 8. afflicted to humble her and abate her pride This seemeth to be by rough handling or stripes for a seruant will not be corrected by words Prov. 29. 19. shee fled as impatient of correction whereby she added sinne unto sinne for she should not have left her place Eccles. 10. 4. nor bereaved Abram of his child in her body therefore the Angell sendeth her home againe vers 9. But hereby the difference betweene the two mothers the Law and the Gospel was also figured Vers. 7. Angel so named of the Greeke Aggelos in Hebrew Maleac by interpretation a Messenger or Legate one sent and imployed in any worke whether of God or men And those sent of God were sometimes men as Haggai is called the Lords Angel or Messenger Hag. 1. 13. and Iohn the Baptist Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law Mal. 2. 7. and ministers under the gospel Rev. 1. 20. But in speciall Angels are those heauenly spirits and fierie flames that are wise 2 Sam. 14. 20. and excell in strength Psal. 103. 20. which are all ministring spirits sent forth in ministerie for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent for the good of Abrams family The Hebrew Doctors opinion of Angels is that
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâ—blished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
compared with my sister the Chaldee addeth God hath received my request when I supplicated in my prayer I desired that I might have a son as my sister and it is granted me Naphtali or as the Greek writeth it Nephthalâ—im Rev. 7. 6. by interpretation Wrastler or son of My wrastling Vers. 11. with a troup or a troupe is come for here is a double reading in the Hebrew margine it is written ba Gad a troupe is come which in the text is one word bagad that is in or with a troup so after in v. 13. beasri in or with my blessednes And so the Greek translates it In or with but the Chaldee turneth it is come Gad signifieth a troup or band of men and to this interpretation Iakob after doth allude Gen. 49. 19. How be it the Greek translates it with good lucke or fortune Fortunately And in Arabik the planet Iupiter is called Gad. Gad that is a troup or host after the Greek Luck or fortune This word is used in Esa. 65. 11. that prepare a table for the troup there the Chaldee translateth it Idols for it meaneth the host of heaven or planets Ver. 13. with my blessednes or In my happinesse that is as the Greeke explaineth it O blessed or happy am I meaning that this child was both with her felicity The Chaldee translateth it I have praise or commendation daughters that is as the Greek translateth it women so in Prov. 31. 29. Song 6. 8. And the Chaldee women will praise me call me blessed or count me happy This phrase the Virgin Mary useth Luk. 1. 48. see also Song 6. 8. Aser or Asher that is Blessed happy or making blessed Vers. 14 Mandrakes in Hebrew Dudaim which signifieth lovely or amiable the Greeke translateth them apples of Mandragoras or Mandrake-apples the Chaldee also calleth them Iabrochin that is Mandrakes which name is borrowed from the Arabicke They were such things as gave a smell Song 7. 13. Whether they were those that wee now call Mandrakes is uncertain The name is not found in Scripture but in this history and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small the Greeke translateth Is it not enough These contentions were not meerly carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the increase of the Church and obtaining the promised seed for salvation Vers. 17. heard Leah the Chaldee saith received her prayer so vers 6 and 22. Gods providence and goodnesse is here admirable that he should regard and in his booke record such things as these about childish works and womens contentions for their husband unto which notwithstanding the Lord abaseâ—h himselfe passing by the heroicall acts of the world and preacheth his grace in the middest of all humane infirmities to those that in faith doe call upon him V. 18 Issachar â—he Gâ—e ke addeth the interpretation Issachar that is Hire It is written with the letters Issaschar but by the vowels Issachar one S not pronounced which is not usuall Sachar signifieâ—h Hire or wage whereof he had the name But in that she counteth her sonne a reward from God for giving her maid to her husband it seemeth to be her error Vers. 20. endowed or given me a good gift as the Greeke translateth Zebulun oâ— as the holy Ghost writeth it in Greeke Zabulon that is by interpretation Dwelling Vers. 21. Dinah that is Iudgement in Greeke Deina Vers. 22. remembred that is shewed care and help for Gen 8. 1. The Chaldee translateth the remembrance of Rachel came before God and hee receiued her prayer So in 1 Sam. 1. 19. 20. the Lord remembred Hannah opened that is as the Chaldee expoundeth it gave her conception So in Gen. 29. 31. Vers. 23. gathered or taken away my reproach meaning her barrennesse which was a reproach among men Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph that is He will adde or adding Sometime he is written Iehoseph as in Psal. 81. 6. and so it was graven on Aarons Brestplate Exod. 28. The like is in the writing of other names as Ionathan 1 Chron. 10. 2. or Iehonathan 1 Sam. 31. 2. Ioash 2 Chron. 24. 1. or Iehoash 2 King 12. 1. and sundrie the like will adde or prayerwise be adde to me The performance hereof see in Gen. 〈◊〉 17. Hereby her saith appeareth The Hebrew 〈…〉 ors observe that she said not other sonnes for she know that there should be but twelve tribes and she 〈…〉 yed that the some sonne might be of her R. Menachem on Gen. 30. Vers. 25. to my land or country meaning Canaan â—â—omâ—â—ed to him Gen. 28. 13. whither by faith he would returne and dwell in it expecting the blessing of God as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace or favour in thy eyes an unperfect speech meaning tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name or Nominate plainly appoint The Greeke saith distinguish that is distinctly name Vers. 30. before me that is before my comming so Gen. 32. 3. and 46. 28. encreased Hebrew broken forth that is increased and spred-abroad suddenly so vers 43. and Gen. 28. 14. The Greeke here translateth it encreased at my foot that is since my comming and by my travell and service So the foot is used to signifie laborious service Deut. 11. 10. and the comming or presence of any Hab. 3. 5 The Chaldee translateth it as before in vers 27. for my sake doe that is provide labour prepare c. for my owne family which he that doth not is worse then an Infidel 1 Tim. 5. 8. The Greeke translateth make my selfe and house Vers. 31. any thing that is any certaine wage or stinted hire of Labans gift He chose rather to depend on Gods providence will turne againe will feed c. that is as the Greeke explaineth it I will againe feed thy sheepe and keepe them Vers. 32. removing or remove thou and so the Greeke translateth separate thou it shall be meaning fuâ—h should bee his wage namely all that were borne so partie coloured after that time And this choice depended upon Gods blessing for naturally the cattell would bring forth others like themselves and so Iakobs part should be few But by Gods extraordinary providence it fel out otherwisee see Gen. 31. 10. 12. Vers. 33. my justice that is a just reward of my labours from the hand of God on whom I depend and just dealing in me who shall be seene to keepe nothing but my owne answer sor or testifie for or with me The contrary is in Esay 59. 12. our sinnes answer or testifie against us Answering is for witnessing in Exod. 20. 16. in time to come that is hereafter shortly the Hebrew phrase is in day to morrow but to morrow is often used for hereafter or time to come Exod. 13. 14. Deut. 6. 20.
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
and I will or as the Greeke that I may blesse viz. in the name and authority of God see Gen. 27. 4. Vers. 10. heavy that is dimme in Greeke heauy sighted the same word is used for eares that are heavy or â—eaf Esa. 6. 10. 59. 1. Compare Gen. 27. 1. Vers. 11. thought or judged The Greeke expounds it Loe I am not deprived of thy face and loe God hath shewed me thy seed also Vers. 12. betweene Hebr. from with his knees the Greeke translateth from his knees the Chaldee frâ—â— before him he bowed in reverence and thankefulnesse for the former adoption and further blessing to be received The Greeke faith they bowed implying his children also Vers. 14. prudently guided so also the Chaldee saith he wisely guided the Greeke translateth changing hands This signe of imposing hands on the head is after used in blessings and designations to holy functions Num. 8. 10. and 27. 18. 20. Deut. 34. 9. Act. 6. 6. 1 Tim. 4. 14. And as the right hand is naturally more strong and honourable then the left to which the scripture hath reference in speech also of God Exod. 15. 6. Psal. 118. 16. and 110. 1. so Iakob whose blessing was stronger then his parents Gen. 49. 26 giveth the strongest and most honourable blessing to Ephraim by this signe of the right hand put upon him Vers. 15. Ioseph to weet in his children as the words following manifest therefore the Greeke translateth he blessed them So on the contrary Cham was cursed in his yongest sonne Canaan Gen. 9. 25. And in 1 Chron. 4. 31. whiles David raigned that is Davids sonnes did walke did please by faith in their conversation and administration so the Greeke translateth pleased the Chaldee served See the notes on Gen. 5. 22. and 17. 1. fed me or hath beene my pastor so David celebrateth God by this grace Psal. 23. 1. and 80. 2. since I was that is as the Greeke explaineth it from my youth Vers. 16. Angell Christ the Angel of the covenant Mal. 3. 1. the Angel in whom Gods name is Exod. 23. 20. 21. called here Iakobs Redeemer or Deliverer which is the title of God Psal. 19. 15. Esa. 43. 14. and 47. 4. The Rabbines acknowledge this Angel to be God saying hee mentioneth also Gods-majestie Shechinah when hee saith the Angell that redeemed me R. Menachem on Gen. 48. See also Gen. 31. 11. called that is named on them let them bee called by my name as my adopted children vers 5. So Gods name is said to be called on us Deut. 28. 10. 2. Chron. 7. 14. Ier. 14. 9. that is we are called the sonnes of God 1 Iohn 3. 1. and the husbands name is called upon the wife Esa. 4. 1. and the Lords name upon the citie Ierusalem Dan. 9. 19. and upon the Temple 1 King 8. 43. Ier. 7. 10. 11. on them or in them But the Hebrew in is often used for upon as Neh. 2. 12. Num. 13. 23. and bammeh in 2 Chron. 7. 21. is the same that gnal meh in 1 King 9 8. increase like fish which multiply abundantly therefore the Greeke translateth it multiply but the Chaldee addeth expresly like the fishes of the sea implied in one Hebrew word According to this blessing there were of Ioseph by these his two sonnes 85. thousand and 200. men of warre in Moses time a greater number then was of any other sonne of Iakob Numb 26. 28. 34. 37. And the like blessing was confirmed upon them by Moses Deut. 33. 17. and Iosua acknowledged them to be a great people Ios. 17. 17. Vers. 17. evill in his eyes that is it displeased him as Gen. 28. 8. that the yonger should be preferred above the firstborne which notwithstanding was often done by the counsell of God as Seâ—â— had the honour above Iaphet Gen. 5. 32. and 9. 26. Abraham above Haran Gen. 11. 27. Isaak above Ismael Gen. 17. 18. 21. and Iakob himselfe above Esau his elder Gen. 25. 23. Also in Iakobs house Iudah and Ioseph had preeminence above Ruben Simeon Levi Gen. 49. 1 Chron. 5. 1. 2. And even from the beginning Kain the firstborne of Adam was reprobate Gen. 4. to teach that mans dignitie is not by workes or nature but by Gods grace and election Rom. 9. 7. 8. 11. 15. And this action of blessing Iosephs sonnes Iakob performed by faith Heb. 11. 21. Vers. 19. shall become Hebr. shall be to a people meaning a father to a multitude shall be great in Greeke shall be exalted greater Therefore when the Israelites were first numbred in the wildernesse Ephraim was reckoned before and had 8300. men more then Manasses Numb 1. 32. 33. 35. Also in camping about the Tabernacle of the Lord Ephraim had the standerd and was set before Manasses Numb 2. 18. 20. Howbeit in the second mustering 38. yeeres after it was otherwise for the number Num. 26. 28. c. Yet after that againe Ephraim had his preeminence Deut. 33. 17. Of him came Iosua the conquerour of Canaan Num. 13. 9. 17. and Ieroboam King of Israel whereupon Ephraim is used for the name of that kingdome Esa. 7. 2. 9. 17. and 11. 13. and 28. 1. Ier. 7. 15. Ezek. 37. 16 Hos. 5. 12. 13. and 9. 3. 11. a plentie or fulnesse that is as the Greeke translateth a multitude so called for filling up a number or place So a plenty of sheepherds Esa. 31. 4. that is a multitude and this phrase Paul useth in Rom. 11. 25. the plenty of the Gentiles that is the full multitude and number of them The Chaldee here translateth his sonnes shall bee rulers among the peoples Though Ephraim had thus the preeminence and a chiefe blessing above the sons of Israel yet it pleased God to afflict him before all his brethren in that evill befell his house and some of his sons were slaine by the men of Gath the Philistines for whom Ephraim mourned many daies 1 Chron. 7. 20. 23. Vers. 20. In thee or By thee that is taking thee for an example as the words following shew So Rachel and Leah are propounded for examples in blessing Ruth 4. 11. Zedekias and Ahab in cursing Ier. 29. 22. Israel that is my posterity the Israelites see Gen. 19. 37. and 34. 7. V. 21. God will be the Chaldee expounds it the Word of the Lord will be your help the land of Canaan where Abraham Isaak Iakob dwelt the figure of their heavenly inheritance Gen. 12. 5. and 26. 3. and 37. 1. whereof Iakob putteth them in minde and prophesieth their returne thither Vers. 22. doe give bequeathing as by will and testament that portion of the land to thee that is to thy posterity above thy brethren for the first born was to have a double portion Deut. 21. 17. now the first birth-right became Iosephs 1 Chron. 5. 2. in the figurative description of Christs Church Ioseph hath two portions Ezek. 47. 13. portion the Hebrew Sechem signifieth properly a shoulder Gen.
his feet and said Surely a husband of bloods art thou to me And he let him goe then shee said a husband of bloods for the circumcisions And Iehovah said to Aaron Goe to meet Moses into the wildernesse and hee went and met him in the mountaine of God and kissed him And Moses told Aaron all the words of Iehovah who had sent him and all the signes which he had commanded him And Moses went and Aaron and they gathered together all the Elders of the sons of Israel And Aaron spake all the words which Iehovah had spoken unto Moses and he did the signes in the eyes of the people And the people beleeved and they heard that Iehovah had visited the sonnes of Israel and that hee had seene their affliction and they bended downe the head and bowed themselves Annotations BVt beheld Hebr. and beheld or and if as the Greeke translateth it adding this question what shall I say unto them So hên behold is used for im if in Ier. 3. 1. Moses having experience of former refusall Exod. 2. 14. feareth the like againe and maketh exceptions Vers. 2. a rod or a staffe as in Gen. 38. 18. Aâ— instrument which shepherds used to guide their sheepe with Lev. 27. 32. with it Moses now fed Iethroes flocke but God sanctified it to work 〈…〉 miracles by and to feed his people Israel Therfore it is after called the rod of God v. 20. and many great things were effected by it To this the Prophets after have reference as feed thy people 〈◊〉 thy rod c. Mich. 7. 14. Vers. 3. was turned to or became a serpent 〈◊〉 the word turned is expressed in Exod. 7. 15. and the Greeke here addeth it in verse 17. As the shining of Moses face and veile put upon it Exod. 34. 30. 33. signified the glory of his ministerie and the hiding of the end thereof from unbeleeving Israelites 2 Cor. 3. 7. 13. 16. so his rod turned to a serpent was here for a signe to such as would not otherwise beleeve him verse 5. 8. 9. signifying that his ministery should become deadly to all that by faith saw not the end of the same to be theredemption of Abrahams seed by Christ Luk. 1. 68. 74. Rom. 10. 4. Gal. 3. The feeding of Gods people with his rod was a signe of life and grace and comfort Mith. 7. 14. 15. Psal. 23. 4. the rod turned to a serpent was a signe of death Gen. 3. Num. 21. 6. Esa. 14. 29. Ierem. 8. 17. from before or from the face of it for feare because all serpents are odious to man and this was terrible called a dragon in Exod. 7. 10. So the woman fled from the face of the serpent Revel 12. 14. Vers. 4. by 〈◊〉 taile which was dangerous to d 〈…〉 n lest hee 〈◊〉 be bitten thereby howbeit Moses obeying in faith had no hurt but the serpent was turned to a rod againe so that ministration of Moses which turneth to the unbeleevers unto death is to the obedient become an instrument of guiding them as a flocke unto life and salvation by Christ Mark 16. 18. 2. Cor. 2. 15. 16. and 3. 6. 16. Gal. 3. 24. The Hebrew Doctors barely apply it to the present case thus as the serpent biteth and killeth the sonne of Adam so Pharaoh and his people did bite and kill the Israelites but hee was turned and made like a drie sticke â—inkei R. Eliezer c. 40. Vers. 5. That they may this sheweth the end of the former signe was to worke faith and it is an unperfect speech as if he should say Doe this before them that they may beleeve Such wants the holy Scripture of 〈…〉 supplieth in the beginning or end of speeches as in Mar. 14. 49. but that the scriptures might be fulled which another explaineth thus but all this is done that the scriptures of the Prophets might be fulfilled Matth. 26. 56. So in 2 Sam 5. 8. these words are wanting hee shall be chiefe and Captaine which are afterwards supplied in 1 Chron. 11. 6. and sundry the like See Exod. 13. 8. and 16. 8. and 18. 11. and 3â— 32. Verse 6. leprous as snow that is white as snow as the Chaldee translateth The leprosie was a sore contagious disease and by man incurable and God laid it sometime suddenly upon persons for their great sinnes as upon Mary the sister of Moses Num. 12. 10. upon Gehazi 2 King 5. 27. and lepers were shut out of other mens company See the law hereof Levit. 13. And they that were thus leprous as snow were as dead their flesh halfe consumed Numb 12. 10. 12. Vers. 7. as his flesh that is ruddy and lively the Greeke translateth into the colour of his flesh A thing done in the bosonte signifieth secrecie and effectualnesse Prov. 21. 14. Psalme 29. 12. So by this plague of leprosie on Moses hand in his bosome and healing it againe God seemeth to threaten unto Moses himselfe if he refused and to all that should disobey the word of the Lord by his ministories sudden secret and terrible judgement but upon their returne unto him to cure them for hee 〈◊〉 undeth and boaleth Deut. 32. 39. Compare Ex 〈…〉 25. 26. Deut. 28. 27. 35. 59. 60. 61. And Moses hand signifieth his ministerie unto the sonnes of If 〈◊〉 Psal. 77. 21. The Hebrew Doctors apply it thus As the Lapet is uncleane and maketh others 〈◊〉 so were Pharaoh and his people unleane and 〈◊〉 Israel uncleane And when hee made his band 〈◊〉 hee find unto him thus shall Israel bee 〈◊〉 the uncleannesse of the Egyptian Pirkâ—i 〈…〉 c. 40. Vers. 8. the 〈…〉 ice or at the voice which is here given 〈…〉 signe as in Gen. 4. 10. it is unto blood because God by 〈◊〉 signes speaketh unto men and an 〈…〉 word with the signe that it may be heard and understood as 〈◊〉 〈◊〉 30. Ezek. 1. â—9 〈◊〉 〈◊〉 16. So 〈◊〉 calleth them the words of his signâ—â— Psal. 10â— â—7 Vers. 9. to blood This third signe was for like end as the former to signifie unto Israel if they beleoved not that God would bring upon them yet more bloody afflictions and they beleeving hee would avenge them on their enemies Of the Egyptians waters turned to blood see after in Exodus 7. 19. c. V. 10. Oh in Gr. v I pray thee Lord see this word in Gen. 43. 20. so after in v. 13. man of words that is eloquent so a man of 〈◊〉 that is talkative Iob 11. 2. a man of arme that is mighty Iob 22 8. a man of tongue that is a pratler Ps. 140. 12. The Gr. here translateth Iam not sufficient So Paul saith and who is sufficient for these things 2 Cor. 2. 16. from daies heretofore Heb. from yesterday or from the day before used for al daies past see Gen. 31. 2. of an heavy or heavy of mouth that is slow or troubled in speaking hard to be understood of the hearers as the latter of
following here shew as also to try the faith of his people which even here at first was turned to unbeleefe and rebellion verse 11. 12. Deut. 8. 2. Psalme 106. 7. Migdol in Greeke Magdol the name of a citie of the Egyptians Ier. 44. 1. by interpretation it signifieth a Tower Baal-zephon in Greeke Beelsepphon The Ierusalemy Thargum expoundeth it the idoll of Zephon and so it seemeth to be an idolatrous place or monument of the Egyptians as Baal-Pehor was the Idoll of the Moabites Num. 25. 3. and Baalmehon the name whereof the Israelites changed when it came into their possession Num. 32. 38. For as Israel passed from Egypt to Canaan God did let them see the abominations and idols of the nations whereof hee warned them to beware Deut. 29. 16. 17. 18. Vers. 3. intangled or perplexed not knowing what to doe as the Greeke translateth they wander or stray and the word is used in Ioel 1. 18. of cattell perplexed for want of pasture So Pharaoh seeing the Israelites to take this indirect way thought they were afraid of the wildernesse and in perplexity of mind whereupon he hardned himselfe to follow after and bring them againe into his bondage Vers. 4. make strong that is as the Greeke saith harden so after verse 8 17. See Exodus 4. 21. honoured or as the Greeke translateth gloried will get me honour by their destruction vers 17. 18. For God hath glory by wrath upon the wicked as by mercy upon the elect Roman 9. 22. 23. So Ezekiel 28. 22. Vers. 6. bound in Greeke joyned to wit the horses to his chariot made ready So Gen. 46. 29. Vers 7. captaines or Princes the third sort of governours in the kingdome having the name of three or third the Chaldee calleth them Mighties Vers. 8. a high hand that is powerfully openly and boldly like armed men as in Exod. 13. 18. and in the sight of the Egyptians Num. 33. 3. not like fâ—gitives So to sinne with a high hand Num. 15. 30. is to doe it boldly and openly The Chaldee changeth the phrase saving they went out with uncovered or open head which meaneth openly boldly cheerfully as the covering of the head signifieth sorrow and shame 2 Sam. 15. 30. Ier. 14. 4. Vers. 9. army Hebr. power used for an army or host as the Greeke here translateth it so in verse 17. 28. And here againe is to be understood they followed and overtooke them Vers. 10. were fore afraid or feared vehemently This was for want of faith and love towards God Matth. 8. 26. 1 Iohn 4. 18. But was occasioned by the straits they now were in the congregation of Israel was shut in from the foure parts of the world before them was the sea behind them followed the enemy and on each side of them were wildernesses full of fiery Serpents which did bite and kill men with their venome saith the Chaldee paraphrase upon Song 2. 14. Vers. 11. at all or none a double deniall shewing the earnest passion and distemperature of their unfaithfull and unthankfull minds Of this David said they remembred not the multitude of thy mercies but rebelled at the sea at thered sea yet he saved them for his names sake Psal. 106. 7 8. Vers. 12. Let us alone or Cease from us They returne to their former rebellious cariage in Egypt mentioned in Exod. 6. 9. Vers. 13. feare not the Greeke saith be bold or of good comfort whom ye have seene or as the Greeke translateth so as ye sec meaning they should see them no more alive but dead as verse 30. not againe see Hebr. not adde to see By these promises God would stay their murmurings strengthen their faith and shew his grace to an undeserving people for which hee is after celebrated in Neh. 9. 9. thou heardest their cry by the red sea Vers. 14. shall hold your peace or shall bee silent shall cease from speaking or doing any thing in this battell The originall word is often used for ceasing to heare or speake as they that are deafe but applied also to actions signifieth silence or ceasing from deeds as they that neglect and sit still 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant hold ye your peace that is cease from murmuring against God and me Verse 15. wherefore Hebr. what that is For what criest thou God encourageth Moses to goe on with the worke in hand which the peoples murmuring began to hinder So after in Exod. 17. 4 hee cried unto the Lord upon the like occasion Though here no words of prayer bee mentioned yet Moses might cry unto God by the Spirit which maketh intercession for the Saints with groanings which cannot be uttered Rom. 8. 26. The Chaldee paraphrast turneth it I have accepted thy prayer speake to the sonnes of Israel c. as if he had cried our for feare of wrath to come upon them for their sinne as they deserved So elsewhere another Chaldee paraphrast on Song 1. 9. more plainly saith When Pharaoh and his host were drowned Israel also had likewise perished if Moses the Prophet had not stretched out his hands in prayer before the Lord and turned away the Lords wrath from them A like preservation of them by Moses prayer is after recorded in Deut. 9. 13. 14. 19. 20. Verse 16 thy rod where with miracles were done in Egypt Exod. 4. 2. and 7. 9. c. the rod of God Exod. 17. 9 it signified the Word of God which is the rod of his mouth wherewith hee smiteth the earth Esay 11. 4. but feedeth his people Mic. 7. 14 cleave it that is forcibly divide and as the Greeke translateth rent it It is a commandement implying a promise Vers. 17. honoured upon or as the Greeke turneth it glorified in Pharaoh get me glory and honour upon him The Lord knew that they dealt proudly against his people so hee made himselfe a name as it is this day Nehem. 9. 10. Vers. 19. the Angell that is Christ called Iehovah Exod. 13 21. So the Hebrew Doctors have acknowledged this Angell to be Michael the great Prince who was made a wall of fire betweene the Israelites and the Egyptians Pirkei R. Eliezer chap. 42. And others of them say this Angell was Shechinah the presence or Majestie of God and called an Angell and Prince of the world because the government of the world to by his hand R. Menachem upon this place This 19. verse and 20. and the 21. following have every of them in the Hebrew 72. letters from which the Hebrew Rabbines have their curious speculations of so many Angels concurring in this glorious worke of dividing the sea and leading Israel through it Vers. 20. a cloud and darknesse that is the cloud was thicke and darke to the Egyptians and made light or illumined the night to the Israelites And so the Chaldee paraphrase and Thargum Ierusalemy explaineth it the cloud was halfe light and halfe darknesse the light gave
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
see the annotations on Exod. 12. 15. Leven figured Sin of all sorts inward and outward in doctrine and manners Luk. 12. 1. Matth. 16. 6. 12. 1 Cor. 5. 8. honey which for sweetnesse of tast is contrary to sowre leven yet being eaten much breedeth â—othsomnesse and is not good Prov. 25. 16. 27. but turneth to choler and bitternesse And being put into the fire it boileth up in froth wherupon some of the Hebrewes take it to signifie pride and therefore it was not to be burned in any Fire-offring R. Elias in Reshith Chocmah treat of Humilitie chap. 3. Both these forbidden in this oblation signified the perfection of Christ of us in him Among the heathens they used honey in their sacrifices for the dead Euripiâ— in Iphigen in Tauris Baal Hatturim on this scripture noteth that the evil concupiscence the corruption of nature in man is like to old-leven and this is the reason why honey is forbidden because the evill concupiscence is sweet unto a man as honey And Sol. larchi saith All sweet fruit is called honey Sometime Leven is used to denote griefe and affliction as in Psal. 73. 21. my heart was leavened which may have use here that neither extremitie of griefe as Leaven nor of pleasures as Honey be in the Meat-offring of the saints but a temperature and mediocritie See 2 Cor. 1. 3. 4. 9. and 12. 7. 10. Vers. 12. In the oblation the word In or With is to be understood as in the former verse or Of as the Greeke version hath them leven and honey though they might not come on the altar yet came with the first fruits Leven is mentioned with the first fruits Levit. 23. 17. and with thank-offrings Lev. 7. 13. Honey is also among the first fruits in 2 Chro. 31. 5. though there the Hebrew Doctors understand Dates which are sweet as honey which may also be implied in the prohibition here verse 11. So Sol. Iarchi here expoundeth it saying first fruits of honey as the first-fruits of figges and dates Otherwise by them may be meant the one of them to weet Leve 〈…〉 for Bees honey was not brought for first-fruits as the theeves Matth. 27. 44. that is one of them Luke 23. 39. so his disciples Matth. 24. 1. that is one of his disciples Mark 13. 1. Chazkuni here expoundeth it yee shall offer them to the Lord for a wave-offring but not for an oblation on the altar for a savour of rest in Greeke for a savour of sweet-smell to the Lord which the Chaldee expoundeth to be accepted in favour This the Hebrewes understand strictly and therefore say for a favour of rest thou maist not make them ascend but thou maist make them ascend to burne as wood But to mingle them with any oblation as sin-offring trespass-offring meat-of-fring c. was unlawfull and who so did it was to be beaten Maimony in Issarei mizbeach chap. 5. Sect. 3. 4. Vers. 13. shalt salt or shalt season This the Priest was to doe casting salt upon it when it was brought to the altar as is noted on verse 2. Salt is of a fierie nature favoureth all meates and preserveth from corruption by the sharpenesse thereof and is therefore applied to the wholsome doctrine of the Gospell reproofes and wise seasoned words of grace Matth. 5. 13. Col. 4. 6. and here to the salt of the covenant which on our part is faith in midst of afflictions wherefore our unregenerate estate is likened to a childe new borne and 〈◊〉 salted Ezek. 16. 4. of the covenant which is a signe of the covenant of thy God for by salt the covenant of grace was signified in Christ which wee by faith apprehend unto incorruption Wee are therefore admonished Have salt in your selves and have peace one with another Mark 9. 50. Hereupon a covenant of salt is used for an inviolable incorruptible and perpetuall covenant Num. 18. 19. 2 Chron. 13. 5. Therefore 〈◊〉 this sacrifice the Hebrew doctors held salt so necessary that if it were offred without salt it w 〈…〉 polluted Maimony treat of holy things polluted chap. 11. Sect. 16. every oblation not the Meat-offrings onely but the Burnt-offrings Ezek. 43. 24. and all other as Christ saith Every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. The Hebrew doctors say It is commanded to salt all offrings before they ascend on the Altar Levit. 2. 13. and thou hast nothing which commeth on the Altar without salt except the wine of the drinke-offrings and the blood and the wood And it is commanded to salt the flesh veryfayre as one would salt flesh to rost that he turne the piece and salt it The salt which they season all offrings with is the Congregations as the Wood also is and no particular man brings salt or wood for his offring from his owne house And they laid on the salt in three places in the salt chamber and on the foot-banke of the altar and on the top of the Altar In the salt chamber they salted the skins of the holy things Vpon the foot-banke they salted the members or pieces of the sacrifices and on the top of the Altar they salted the handfull and the frankincense the Meat-offrings that were burned and the Burnt-offrings offowles Maimony in Issurei Mizbeach chap. 5. Sect. 11. 12. 13. Therefore saith Baal hatturim salt is three times mentioned in this verse because they put on salt in three places forementioned The heathens retained a memoriall of this service offring with their sacrifices meale or flowre salted Homer Ilia 1. Vers. 14. Meat-offring of first fruits This seemeth to be meant of the sheaf or Omer of barley wherof he speaketh againe in Levit. 23. 10. See the annotations there So R. Menachem and Sol. Iarchi here saith the scripture speaketh of the Meat-offring of the Omer in Levit. 23. greene-ears-of-corne in Hebrew Abib by which name the first moneth is called Exod. 13. 4. for then barley was eâ—red and began to be ripe as is shewed on Lev. 23. 10. The Greek translateth it New fruits parched for they dryed them with the fire in the green-ears because else they would not be ground in the mill for that they were moyst saith Sol. Iarchi on Lev. 2. ground-corne or small-broken-corne Hebr. Geres that is breaking or grinding which the Greek translateth corne or graine The Chaldee broken-graines and Sol. Iarchi expoundeth it broken whiles it is moyst Geres saith he meaneth breaking and grinding broken with the mill of the full-eare or of the green-eare called in Hebrew Carmel which here and in Levit. 23. 14. and in 2 King 1. 42. is used for fullgreene-eares of corne which the Chaldee expoundeth tender elsewhere it is the name of a mountaine which was fruitfull with corne 1 Kings 18. 42. and generally a fruitfull place is called Carmel Esay 32. 15. 16. and 29. 17. The First-fruits chiefly figured Christ by whom all the rest of the revenue is
sanctified 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching breaking grinding c. figured his suffering for us being bruised for our iniquities Esa. 53 5. Whereby he was offred for a sweet favour unto God And with him we are partakers in our measure Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put Heb. shalt give which the Greeke translateth shalt poure oile which was according to other meat-offrings a log of oile and an handfull of frankincense signifying the graces of God in Christ and his members and the sweet odour of his oblation for us See more in the notes on Levit. 23. 10. touching this manner of service CHAP. III. 1 The Peace-offrings of the herd 6 and of the stocke 7 either Sheepe 12 or Goat AND if his oblation be a sacrifice of Peace-offrings if he offer it of the herd whether it be male or female he shall offer it perfect before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it at the doore of the Tent of the Congregation and Aarons sonnes the Priests shall sprinkle the blood upon the Altar round-about And he shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat which is upon them which is upon the flanks the caule above the liver with the kidneyes he shall take-away it And Aarons sonnes shall burne it on the Altar with the Burnt-offring which is upon the wood that is on the fire it is a Fire offring of a savour of rest unto Iehovah And if his oblation for a sacrifice of Peace-offrings unto Iehovah be of the flock male or female he shall offer it perfect If he offer a Lamb for his oblation then shall he offer-it before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat thereof and the whole rumpe it shall he take-off hard-by the backbone and the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take-away it And the Priest shall burne it upon the Altar it is the bread of the Fire offring unto Iehovah And if his oblation be a Goat then he shall offer it before Iehovah And he shall lay his hand upon the head of it and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer thereof his oblation a Fyre offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take away it And the Priest shall burne them upon the Altar it is the bread of the Fire offring for a savour of rest all the fat is Iehovahs It shall be an eternal statute for your generations through-out all your dwellings any fat or any blood ye shall not eat Annotations HIs oblation his korban which the Greeke translateth his gift unto the Lord so korban is by the Euangelift expounded a gift Mark 7. 11. Peace-offrings or Pay-offrings Hebr. a sacrifice of Payments or of pacifications or of perfections whereby men paid unto God Confession and thankes for their peace and prosperitie and for his performing of mercies and pacification and paid their vowes as is written Thy vowes are upon mee O God I will pay confessions unto thee Psal. 56. 13. and Peace-offrings are upon me this day have I payed my vowes Proverbs 7. 14. These sacrifices were of sundry sorts either for Confession or Thanks giving Lev. 7. 11. 12. or for a Vow or for a Uoluntary offring Levit. 7. 16. Here and usually in the law the word is Shelamim as of many payments or thankes due unto God for his many benefits as David professeth Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem The Greeke often translateth it Eirenikee that is a Pacifying or Peace offring but here and most commonly Soterion a sacrifice of salvation offred unto God for his salvation of men The Chaldee hath the sacrifice of sanctities or sanctifications whether because none but clean sanctified persons might eat of it Leviticus 7. 19. 20. or for sanctifying the name of God by it Sol. Iarchi saith they are called Peace-offrings because they bring peace into the world as also because by them there is peace to the Altar to the Priests and to the owners that is every of these have a part in the Peace-offrings R. Menachem saith it is of like meaning as that in Esay 44. 28. He shall performe all my pleasure The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away Lord all iniquity and receive or give good and we will pay the bullockes of our lips which the Greeke there translateth the fruit of our lips and the Apostle likewise saith By him that is by Iesus let us offer the sacrifice of praise to God continually that is the fruit of the lippes confessing to his name Heb. 13. 15. These Peace-offrings were also given when men in their troubles prayed unto God for peace and salvation Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring in Lev. 1. figured our reconciliation to God by the death of Christ and the Meat-offring in Lev. 2. our sanctification in him before God so this Peace-offring signified both Christs oblation of himselfe whereby he became our Peace and salvation Ephes 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise thanks giving and prayer unto God in the middest of troubles tentations and spirituall combats which we fight by faith in this life so that we come boldly unto the throne of grace that we may receive mercy and finde grace to helpe in time of need Heb. 4. 16. or female herein it differeth from the Burnt-offring which was to be of the males onely Lev. 1. 3. By this distinction of sexes the Hebrewes gather that the beast which was neither perfect male nor female or both male and female though it had no other blemish was not fit for sacrifice Maimony in Issurei Mizbeach chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ in whom there is neither male nor female but all are one in him Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ but ours also in him Heb.
guiltinesse that is the day wherin he is found a trespasser which the Greeke interpreteth the day wherein he is convicted or reprehended Or we may understand it the day wherein hee offreth for his trespasse so Chazkuni explaineth it The robber shal give the goods to him that is robbed in the day that hee bringeth his Trespasse-offring turning from his sin that his oblation may be accepted with favour Ver. 6. perfect without blemish This oblation was performed w th such rites as the other before mentioned in c. 5. see the notes there and on Numb 5. 8. in trespassing or by guilty-trespasse or with guiltinesse therein The Greek translateth and hath trespassed therein These sacrifices could not by theÌ„selves make aâ—onement or procure forgivenesse of sins but they signified the atonement made by the sacrifice of Christ Heb. 10. 14. 10. 14. and taught men mortification and dying unto sinne as David saith Thou delightest not sacrifice that I should give it c. the sacrifices of God are a broken spirit as broken and a contrite hart c. Ps. 51. 18. 19. And where true repentance faith in Christ amendement of life is found in the sinner there is promise of grace and of forgivenesse of sins though they be as scarlet they shall be as white as snow though they be red like crimsin they shall be as wooll Esay 1. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 25. section of the law fee Gen. 6. 9. Hitherto in this booke God hath shewed what sacrifices men should offer now he declareth the manner and rites about those sacrifices more particularly Vers. 9. because of the burning or it is that which ascendeth by the burning Here is the reason of the name for the Burnt-offring is in Hebrew Gnolah that is an Ascension because by burning all in fire it went up in smoake and vapour Therefore the Holy ghost translateth it in Greeke Holocautoma that is a whole Burnt-offring Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Leviticus 1. Here the Thargum called Ionathans saith it was to make atonement for the imaginations of the heart all night though the time of the Evening sacrifice began about mid afternoone as is shewed on Exod. 12. 6. yet the burning might continue all night till breake of the day No sacrifices were offred but by day therefore they killed no sacrifice but by day nor sprinkled any blood but in the day that it was killed for when the Sun was set the blood became unlawfull to be sprinkled Sacrifices whose blood was sprinkled by day their fat was burned by night till the pillar of the morning ascended that is till breake of the day And so the pieces of the burnt-offrings were burned by night till breake of the day But for to keepe men farre from trespassing our wise men have said that they should not burne the fattes or pieces of the burnt-offring but untill midnight Although it was lawfull to burne them by night yet they did not deferre them purposely but endevâ—red to burne all by day Gratefull is a commandement done in the houre of the same Maimony treat of offring the sacrif chap. 4. Sect. 1. 2. 3. This law here given seemes specially to intend the daily Burnt-offring of the church which was offred first in the morning and last in the evening as the Hebrew Doctors say It is unlawfull to offer any sacrifice at all before the daily sacrifice of the morning neither kill they any sacrifice to weet for particular persons after the daily evening sacrifice except the sacrifice of the Passeover onely Maimony treat of the daily sacrif chap. 1. Sect. 3. shall be burning or shall be made to burne that is nourished continually so verse 12. Vers. 10. his linnen raiment or the linnen robe as the Greeke translateth a sinnen coat Such were made for the inferiour Priests to minister in Exod. 28 40. 41. The originall word Middo signifieth a large garment proportionable to the bodie It is the Coâ— as Sol. Iarchi observeth and the scripture calleth it Middo because it was like Middatho his measure that wore it Hence the Greeks borrowed their word Maâ—due which is a coat or mantle And the Hebrew 〈◊〉 signifieth finer linnen then that of common flax which is called by another name therefore the Chaldee here translateth it garments of bysse 〈◊〉 the notes on Exod. 25. 4. The 〈◊〉 〈◊〉 〈◊〉 Ghazkuni on this place is the Coat the Miter and the Girdle which all are of lin 〈…〉 and the scripture speaketh of them as of one because they all are as one garment for he is not clothed with one without the other his flesh in Greeke his body meaning his secret parts which for honestie and reverence of Gods sanctuarie were to be covered with these breeches next the skinne See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed or hath eaten ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes So meale is said to be ground Esay 47. 2. when the corne by grinding is turned to meale besides the altar on the east-side furthest from the sanctuarie Levâ—t 1. 16. The taking-up of the ashes from on the altar is commanded to be done every day and it is one of the Priests services Leviticus 6. 10. They did it when the pillar of the morning ascended that is at breake of the day And at the feasts they did it at the beginning of the third part of the night and on Reconciliation day at midnight He whose duty it was to take them up washed himselfe and put on the clothes in which hee was to take them up and sanctified that is washed hâ—s hands and his feete And tooke a fire-pan and went up to the altar c. Maimony treat of the daily sacrif chap. 2. Sect. 10. 11. c. The taking up of the ashes is the first of all the services in the day and the meaning and mysterie of it is to remove away the spirit of uncleannesse that remaineth after the digestion of the members and fat intrails that lyeth on them And therfore it is not done but in white garments only because by mercy iniquity is purged Pro. 16. 6. R. Menachem on Le. 6. Vers. 11. other garments Vnto the Altar no Priest might come but in the holy garments appointed of God and those garments they used not but in the Sanctuarie Hereupon it is written when the Priests goe forth into the utter court to the people they shall put off the garments wherein they ministred and lay them in the holy chambers and they shall put 〈…〉 ther garments and they shall not sanctifie the people with their garments Ezek. 44. 19. Yet forasmuch as the carying away of the ashes belonged to the Priests by other garments the Hebrewes understand not common clothes but other holy garments The Priests garments wherein he tooke away the ashes were lesser then those wherein
it was called the Nazirites ramme Numbers 6. 13. 14. 15. c. These three sorts were killed their blood sprinkled they flayed their fat and inwards taken out Afterwards the flesh was cut-up the breast and right shoulder separated and the inwards with the breast and shoulder were put in the hands of the owners of the sacrifices and the Priest put his hand under the owners hand and waved all before the Lord. See further touching this in the annot on Lev. 3. 5. unlevened see the notes on Le. 2. 4. hastily fryed see Lev. 6. 21 Vers. 13. With the cakes namely with the unlevened cakes aforesaid he shall also bring levened cakes So the Greek translateth with the unlevened breads levened cakes of bread The Hebrew 〈◊〉 that is bread is sometime used for many loaves or cakes as in Levit. 23. 17. wave-bread two meaning two wave cakes or loaves So in this place for the bread brought with the sacrifice of Confession was thus prepared Hee tooke 20. teâ—ths or pottles of fine flowre and made of them tenne pottles levened and ten unlevened The tenne that were levened he made of them ten cakes And the ten that were unlevened he made of them 30. cakes equally ten cakes of every sort to â—eet tenne cakes baken in the oven and ten cakes wafers and ten cakes hastily-fried These 30. cakes were made with the quantity of halfe a log of oile a fourth pâ—rt thereof for the cakes hastily â—ryed an eight part for the baken cakes and an eight part for the wafers c. And the Priest tooke one of all foure cakes one of every sort Maim treat of offring the sacrifices c. 9. s. 17. c. Leaven figuring corruption of nature and actions 1 Cor. 5. 8. is usually forbidden in all sacrifices here with the sacrifice of Confession or Thankes God accepteth of it either to teach us due preparation of our prayers and thankes unto him for levening sometime is used in the good part denoting the secret working of things in time Matt. 13. 33. or to teach us to temper our ioyes with sorrow and affliction in this life as the Prophets heart was levened Ps. 73. 21. or to signifie that hee would graciously accept of our thanks service though mixed with our infirmities which of his mercie in Christ he forgiveth unto us 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them to weet one of the cakes aforementioned of each sort one as is above noted The Hebrew is one of it to weet of the bread that is the cakes spoken of in verse 13. the whole oblation or all the oblation the Greek translateth it all his gifts The Priest had but one cake of every sort the rest were eaten by the owners so in the sacrifice the priest had the brest and shoulder the other flesh was eaten by the owners Yea notwithstanding that Law in Leviticus 6. 23. if the owner of the sacrifice of confession were a priest yet the residue of the bread was eaten by the owners as the sacrifice of another Israelite for the bread that commeth with the sacrifice of Confession or with the Nazirites ramme is not called a Meat-offring Maimony treat of offring the sacrifices c. 9. s. 11. 12. 14. an Heave-offring so called because it was heaved or lifted up the Chaldee and Greeke expoundeth it a separation or separated thing Ver. 15. eaten in the day the eating of the Peace-offrings was a religious feast wherin they rejoyced before the Lord and gave him thanks Deut. 12. 6. 7. The eating of it the same day it was offred taught them to hasten and not to delay to keep Gods Commandements and with speed whiles it is called to day to bee made partakers of Christ by eating his flesh in faith and to bee thankfull unto God for his grace Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of eating the flesh so was the time for eating the bread as Sol. Iarchi here observeth V. 16. a vow or a voluntary-offring which he bringeth not for Confession for deliverance as before is noted on verse 12. then hee is not bound to bring bread with them and they may bee eaten two dayes saith Solomon Iarchi The difference betweene these two is declared in the Hebrew canons thus He that sayth Loe upon me be a Burnt-offring or 〈◊〉 upon me bee a Meat-offring or loe the price of this beast bee upon mee for a Burnt-offring or a Peace-offring this is a Vow But he that saith Loe this beast or the price of this beast be a burnt-offring 〈◊〉 Peace-offring or this tenth-dâ—ale of flowre be a Meâ—â—offring loe this is a Voluntary-offring What difference is there betweene vowes and voluntary-offrings Hee that voweth if hee have separated his offring 〈◊〉 〈◊〉 〈◊〉 lâ—st or stolne he is bound for the worth of it aft 〈…〉 d till he offer one like that which hee hath vowed Bâ—â— he that voluntarily promiseth if the thing dye 〈◊〉 〈◊〉 stâ—â—ne he is not bound to bring another for it He that sayeth the price of this oxe bee upon me a Burnt-offring or the price of this house be upon me an oblation if the â—xe dye or the house fall he is bound to pay c. Sin-offrings and Trespass-offrings they are not brought but for sin they come not by Vow or by voluntary-offring He that sayeth Loe upon me be a Sinne-offring c. or loe this be a Sin or Trespasse-offring he sayeth nothing If he be indebted to bring a Sin or trespass-offring and say Lo this be for my sin or for my trespass-offring or this money bee for my sin or trespasse-offring his words must be performed He that voweth or voluntarily-promiseth is not bound till his mouth and his heart accord As hee that intends to say upon me be a Burnt-offring and saith a Peace-offring he sayeth nothing If he intend to vow a burnt-offring and sayeth generally an offring his words must stand for the burnt-offring is an offring and so in all like cases In vowes and voluntaries it is not necessary that a man pronounce ought with his lips but if he have fully determined in his heart though hee hath uttered nothing with his lips he is indebted Maim in treat of offring the sacrif c. 14. s. 1. 5. c. V. 17. in the third day shall be burnt as being unlawfull to be eaten see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice was but the second day in the third none might ever be eaten Which ordinance was given partly that the holy flesh might be eaten whiles it was pure and sweet for by the third day it might easily in those hot Countries putrifie partly to teach men diligence to apply make use to themselves of the signes of grace in due time as before is noted But chiefly it seemeth to foreshadow the time of Christ who rising from death
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
his secret parts See the annotations on Exodus 28. 4. c. fitly-girded the Greeke saith tyed-fast a signe of making him strong and ready in heart to doe his service see Exod. 29. 5. Vers. 8. the Breast-plate called the Breast plate of judgement the making and meaning whereof is shewed on Exod. 28. 15. c. Urim and Thummim that is Lights and Perfections in Greek Manifestation and Truth see Exod. 28. 30. These ornaments of the high Priest figured the perfection of all graces in Christ whom the legall Priests typed Heb. 5. 1. 5. c. Vers. 9. crowne of holinesse the holy diademe on which these words Holinesse to Iehovah were graved whereof see Exod. 28. 36. 38. and 29. 6. It was a signe of the holinesse and excellencie of his calling by the gifts of Gods spirit upon him and figured Christs mediation for his Church for now Aaron did beare the iniquity of the holy things which the sonnes of Israel should hallow in all the gifts of their holy things c. Exod. 28. 38. Vers. 10. the anoynting oyle called the oile of holy anointing it was made of Mirrhe Cinamon Calamus Cassia and oile olive Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ and his Church Esa. 61. 1. 1 Ioh. 2. 20. 27. Vers. 11. seven times to signifie a full sanctification see the notes on Levit. 4 6. Vers. 12. head and it ran down upon his beard and on the coller of his garments Psalme 133. 2. This anointing signified the graces of Gods spirit whereby their ministration of Gods word became a sweet savour unto God in them that heard it 2 Cor. 2. 15. 16. He anointed him after that he had cloathed him as is said in Targ. Ionathan and first â—e poured it upon his head and afterwards put it betweene his eye browes and drew it with his finger from the one to the other saith Sol. Iarchi on Levit. 8. Vers. 14. sin-offring Hebr. the sin-bullocke see Exod. 29. 10. c. layed or imposed their hands so renouncing and disburdening themselâ—â—â— of their sinnes which now were imputed to the sacrifice a figure of Christ. See the notes on Exod. 29. 10. and Levit. 1. 4. Vers. 15. killed it whereby Christs death for sin was shadowed for without shedding of blood is no remission Hebr. 9. 22. 28. hornes of this rite see Levit. 4. 7. 25. and Exod. 29. 12. purified or clensed-from sinne see the notes on Exod. 29. 36. the blood that which remained sanctified it the Altar was by these rites sanctified that from thenceforth atonement might be made for the sins of the people by the sacrifices that should daily be offred thereon for after this the Altar sanctified the gifts and oblations upon it Mat. 23. 19. Vers. 16. fat or suet see Lev. 3. 3. 4. 5. and 4. 8. Exod. 29. 13. caule of the liver said in Levit. 3. 4. 10. to be the caule above the liver And they used to take a little of the liver with the caule as the Hebrewes doe record Maimony treat of Offring the sacrif chap. 1. Sect. 18. Vers. 17. without the campe a figure of Christ suffering without the gate of Ierusalem Heb. 13. 12. See the annotations on Exod. 29. 14. Levit. 4. 12. and 6. 30. Vers. 18. Burnt-offring the law and signification hereof see in Levit. 1. and Exod. 29. 15. c. Here for the Priests as the former Sin-offring taught them to have Christ for their justification and atonement for the forgivenesse of their sins so this Burnt-offring taught them to exspect by Christ their transformation by the renewing of their minde to present their reasonable service even their bodies for a living sacrifice holy and acceptable unto God Rom. 12. 1. 2. Vers. 21. of rest in Greeke of sweet-odour in Chaldee to be accepted with favour See Gen. 8. 21. Exod. 29. 18. So after in verse 28. Vers. 22. fillings of the hand that is as the Greek saith of perfection or of consecration see Exod. 29. 9. 19. This Ram was a kinde of Peace-offring as Sol. Iarchi here saith The ram of filling the hand is the ram of Peace offrings or of perfections for they filled aâ—d perfected the Priests in their Priesthood It signified a sanctification of their calling office administration by the sacrifice of Christ whom Paul calleth the Consecrator Heb. 12. 2. through whom they should with thankefulnesse and joy performe the worke of their ministerie Vers. 24. foot these rites signified both the sufferings of Christ whose hands and feet where pierced and how the Priests should in Christ bee sanctified to heare receive the word from God to administer the same unto others and to walke themselves accordingly See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood that is all the residue of the blood as in Thargum Ionathan is explained which being sprinkled on the Altar figured the perfection of their consecration to bee in Christ. V. 25. the rumpe or tayle whereof see Lev. 3 9. Vers. 26. oiled Hebr. bread of oile meaning tempered with oile as Exod. 29. 2. wafer which also was unlevened and anointed with oile Ex. 29. 2. These Meat-offrings of the Priests signified now they and their service of God should be without leaven of hypocrifie errour wickednesse with sincerity and truth and with the gracious oile of his spirit given up unto God acceptably in Christ Esay 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 â—oh 2. 20. 27. See the annotations on Levit. 2. Vers. 27. waved that is moved to and fro of these and their signification see the notes on Exodus 29. 24. 27. Vers. 28. upon the Burnt-offring this Sol Iarchi expoundeth after the Burnt-offring adding withall and we finde not that the shoulder of the Peace-offring was offred in any place saving in this For usually the shoulder as well as the Breast was given to the priest Levit. 7. 32. 33. 34. Here Moses who was Priest extraordinarily hath the breast onely v. 29. Vers. 29. part or to Moses for a part or portion see Exod. 29 26. Vers. 30. upon the Altar which sanctified the things upon it and figured Christ from whom they were to receive blood for atonement and justification and oile of grace for sanctification that both their persons office and administration might be acceptable unto God his Father Vers. 31. at the doore which the Greeke explaineth in the court see before on verse 3. In Exod. 29. 31. it is called the holy place and in verse 32. the doore of the Tent. 〈◊〉 commanded Moses speaketh this in the person of God whose commandement it was Exod. 29. 32. The Greeke for more plainnesse translateth as it was commanded me Else-where the holy Ghost translateth an active passively see Gen. 15. 6. Exod. 9. 16. and 20. 12. Vers. 32. the remainder which cannot be eaten that night but remaineth till the morning Exodus 29. 34. Vers. 33. day of fulfilling that is the
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
confession of his misdeedes and desireth to be purged with hysope as were the Lepers Levit. 14. 4. And from Solomons words in 2 Chron. 6. 29. when every one shall know his owne plague and his owne griefe Baal hattu 〈…〉 inferreth that at first it is needfull that a man know his plague and be cleansed from it by repentance before he pray Vers. 46. dwell or sit alone as the Greeke translateth separated from other cleane mens societie So King Azarias being a leper dwelt in a severall house 2 King 15. 5. And Marie striken with leprosie was shut out of the campe Num. 12. 14. as all lepers were to be Num. 5. 2. So that dwelling alone debarreth him not from conversing with other lepers but with the cleane onely By the Hebrew canons If a leper came into any house all that was in the house was uncleane both men and vessels although he touched them not If he were standing under a tree and a cleane person passed under that tree he became uncleane If he came into a Synagogue they made for him a distinct roome apart ten handbredths high and and foure cubits broad and he came in first and went out last that his situation might be by himselfe alone and be might not stand among the people and defile them Maimony treat of Leprie c. 10. s. 12. The Lepers were thus to be secluded that they defiled not their campes in the midst whereof the Lord dwelled Num. 5. 3. figuring the putting of polluting sinners out of the Church lest others by them be levened and defiled 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiaritie with them 1 Cor. 5. 11. that they might be ashamed and humbled for their offences 2 Thes. 3. 14. Lam. 1. 1. 8. and 3. 1. 28. c. The Hebrew doctors also have thus understood these figures they say When a man considereth this thing he will be abashed and ashamed for his iniquitie for every iniquity is a plague a blemish in his soule c. And as it is written of the Leper his clothes shall be rent and he shall put a covering on his upper-lip and shall cry uncleane uncleane and it is said he shall dwell alone without the campe shall his dwelling be so the pollution which is in the soule and removeth farre from the holinesse that is on high that causeth the body beneath to be likewise removed farre from the campe of Israel And if a man turne by repentance to clense his spots by receiving chastisements upon him loe he is clensed from his leprosie otherwise his leprosie cleaveth to his soule and in this world and in the world to come he is removed farre from all the Campe that is on high untill he be made cleane R Elias in Sepher Reshith châ—chmah treat of the Feare of God c. 9. These ordinances for lepers shewed also the effect of the Law in sinners which driveth them from the communion of God and his people till by repentance and faith they come unto Christ who then will touch and heale them as Matth. 8. 2. 3. 11. 28. As for the Law it leaveth them in their uncleannesse and to mourne for the same but meanes to heale them it sheweth none that grace was reserved for Christ to give Matth. 11. 5. and 8. 16. 17. Vers. 47. woollen garment Hebr. in a garment of wooll or in a garment of flaxe These things the Hebrew doctors understand strictly of the wooll of sheepe and of flaxe only not of hempe or the like saying No garments are made uncleane by plagues or spots but garments of wooll and of flaxe onely and all vessels or instruments of skin c. Camels haire and sheepes wooll that are spâ—â—n or twisted one with another if the most part be of camels haire it is not made uncleane by plagues but if the most part be of sheepe wooll it is made uncleane or if halfe to halfe it is made uncleane And the same law is for flaxe and hempe one with another And if the warpe be flaxe and the woofe hempe or the warpe hempe and the woofe flaxe it is not made uncleane by plagues Likewise if the warpe or the woofe be flaxe or wooll and the residue goats haire or the like it is not made uncleane Maimony treat of Leprie chap. 13. sect 1. 3. and Talmud Bab. in Negagnim chap. 10. sect 2. The Law which shewed no way to cure the Leper but left him in his uncleannesse sorrow and solitarie estate proceedeth here to shew the contagion of this sicknesse how it defileth not onely the bodies of men and separateth them from the campe of God and his people but polluteth also their garments and instruments so making them unfit for any use save for the fire verse 52. Hereby the nature of sinne was signified and the increase of the strength thereof by the Law Vers. 48. woofe so named of weaving in the Hebrew word properly signifieth mixture because the woofe is mixed with and woven into the warpe or threeds that run along These are thus distinguished because if the plague appeare in the warpe onely the woofe is cleane or if it appeare in the woofe onely the warpe is cleane Maimony in Lepr chap. 13. sect 9. Moreover they say Garments that are died or coloured are not defiled by plagues whether they be died by the hand of man or by the hand of God unlesse they bee white If the warpe of a garment be died and the woofe white or the woofe died and the warpe white the whole goeth after that which appeareth A garment that hath many pieces sowed on some died and some white if there appeare a plague in the white they shut it up if it abide two weekes it is all uncleane and to be burnt If it be all died and there be but one smal white piece in it there appeare a plague thereon he shutteth it up if it continue so two weekes it shall be burnt Ibidem chap. 12. sect 10. 13. of linnen Heb. of flaxe and of wooll worke of skin that is any vessell or instrument made of skin for any worke or use as is after explained in verse 51. 52. Here the Hebrew doctors except the skinnes of the creatures in the sea that they receive no uncleannesse by plagues But if any thing that liveth on or groweth out of the land be joyned unto them though it be but a threed of wooll or of flaxe or of other skin of beasts and so any vessell be made of them they are made uncleane by plagues Talmud in Negagnim chap. 10. sect 1. Maim in Lepr chap. 13. sect 5. Vers. 49 greenish or very greene and so after very red The Hebrewes say Three signes of uncleannesse are in garments greennesse rednesse and spreading Greennesse is such a colour as is in greene hearbs which is very much greene And the red is very much red like fair-crimsin And for both these colours they shut up the garment
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
their owne works and doing the worke of God beleving in his Sonne by whom they shall find rest unto their soules Heb. 4. 9. 10. Iohn 6. 29. Mat. 11. 28. 20. Vnlesse they did thus the land injoyed not her Sabbathes Lev. 26. 34. 35. Ver. 5. That which groweth of it owne accord called in Hebrew by one word Saphiach which is said to be All that the earth bringeth forth in the seveâ—â—â— yeer either of the seed which fell into it before the sevâ—â—â— yeere or of the roots which were reaped and did grow and beare againe Maimony in Iobel ch 4. sect 1. shall not reape to weet after the manner that they reaped every other yeere he that so reaped it was to be beaten but he reaped a little at once and did 〈◊〉 out and eate it Maimony ibidem ch 4. sect 1. of thy separation which were separated and exempted from the owners from salt and merchandise and by the word of God made free and common for all The Greeke translateth of thy sanctifi 〈…〉 the Chaldee of thy leaving that is which thou art to leave in common Or they may be so called because the land and trees were to bee left un 〈…〉 red and undressed and so after a sort sepa 〈…〉 oÌ„ the owners care husbandry The Hebrewes say The seventh yeere is of more weight then the holy thing for he that redeemeth an holy thing it goeth out amâ—â—g the common things and they take the price for 〈…〉 the seventh yeere not so for if one sell the fruits of the seventh yeere they take the price and make it as the fruits of the seventh yeere and the fruits thems 〈…〉 which were sold are not profaned or made as 〈◊〉 fruits of other yeeres Mat. in Iebel ch 6. sect 6. Vers. 6. the Sabbath that is the fruits of the S 〈…〉 bath to weet of the seventh yeere for 〈◊〉 and for drinke and for anointing and for sucâ—â—ther uses as the creatures naturally served 〈◊〉 men and beasts But that which was for 〈◊〉 meat the Hebrewes say might not bee imployed to other uses nor sold as merchandise see the 〈…〉 on Exod. 23. 11. thy sojourner the stranger 〈◊〉 that dwelt in the land and so in common for all in differently the owner had no more right in it then any other man wherefore whosoe 〈…〉 locked up his vineyard or hedged in his field in the seventh yeere broke a commandement And so if he gathered all his fruits into his house but all was to be free and every mans hand alike in every place Maimony in Iâ—â—el ch 4. sect 24. But they might not carie the fruits out of the land nor feed the heathens with them nor 〈…〉 elings of the heathens except they had agreed to find them meat but strangers that were guests might eate of them Maim ibid. ch 5. sect 13. Vers. 7. the beast or as the Greeke translateth the wilde beasts under which the fowles also are comprehended But the fruits which were properly mâ—â—s meaâ— they might not feed cattell with them Maimony in Iobel ch 5. sect 5. the revenue or in-come which properly is the fruit when it is ripe and fit to be gathered into the barne Whereupon the Hebrewes say they might not gather in the fruits of the seventh yeer when they were unripe they might eate a little of them in the field before they were ripe as they did others yeeres but not bring any to bee eaten within their houses till the season of the tithes Maimony ibid. chap. 5. sect 15. for to 〈◊〉 for meat From hence the Hebrewes gather that the fruits of the seventh yeere might not bee eaten by men save so long as the same kind of fruits were found in the field so long as the beast did eate of that kinde out of the field thou maist eate of it that is in the house If it be all consumed for the beast out of the field a man is bound to put that kinde of meat out of his house And after the putting away it is unlawfull to be eaten either of poore or rich Maimony in Iobel ch 7. sect 1. This Sabbath or Rest of the Lords land and common participation of all the fruits thereof prefigured the spirituall Rest of his Church which they enter into by the faith of Christ Heb. 4. and the communion of all graces and good things as the scriptures mention the common faith Tit. 1. 4. the common salvation Iude ver 3. and the communion of the mystery thereof Ephes 3. 9. whiles both Iewes and Gentiles are fellow-heires and of the same body and partakers of his promise of Christ by the Gospell Ephes. 3. 6. Besides communion also in outward things as need requireth as when all that beleeved were together and had all things common sold their possessions goods and p 〈…〉 ed them to all men as every man had need and continuing daily with one accord in the Temple and breaking bread from house to house did eate their meat with gladnesse and singlenesse of heart and the multitude of them that beleeved were of one heart and of 〈◊〉 soule neither said any of them that ought of the things which hee possessed was his owne but they had all things common Act. 2. 44. 45. 46. and 4. 32. Vers. 8. thou shalt number The Hebrewes hold that this comandement of numbring seven times seven yeeres and the commandement of sanctifying the fiftieth yeere vers 10. was given to the high Syâ—â—drion or great Senate of Israel onely unto whom the care of proclaiming the â—ubile and libâ—â—â—ies of the same did belong Ma 〈…〉 treat of the Intermission and Iubile ch 10. sect 1. seven Sabbathes in Greeke seven Rests in Chaldee sev 〈…〉 Releases or Intermissions 49. yeeres which nine and fortieth yeer was the seventh rest or Sabbath yeere And the beginning of this numbring fell out in the 8. yeere of Iosua as is shewed before on vers 2. but the Hebrewes misse generally in this computation saying that the beginning of this count was fourteene yeers after they came into the land for six yeeres were spent in conquering the land and seven yeeres in parting of it Mam. in Iobel c. 10. s. 2. But this agreeth not with Calebs speech in Ios. 14. 7. 10. neither was the land so long inparting Wherfore as they have missed of Christ unto whoÌ„ all their Sabbathes and Iubilees led them so God hath given them over to misse in the computation of their Iubilees wherby they are the more hardened in their errour Even the Storke in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but the Iewes know not the judgment of the LORD Ier. 8. 7. O ye hypocrites ye can discerne the face of the skie yet can ye not discerne the signes of the times Matt. 16. 3. Vers. 9. shalt cause to sound Hebrew shalt cause to passe which word when it is used of
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
plainnesse exactnesse and solemniey of the action as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated and how the Lord esteemed of the religious dutie now to be performed which he would have done in distinct dayes Wherefore he also writeth their particular offerings at large repeating the same things twelve times together Verse 12. Naasson Hebr. Nachshon so in Num. 1. 7. of the tribe or for the tribe in which sense the oblation was not for his owne person but for the whole tribe whereof he was governour but the Greeke translateth Prince of the tribe of Indas Here the Captaines of the tribes offer every one in his day not according to their births or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary in Num. 2. beginning at the East quarter proceeding to the South then to the West and ending at the North according to the course of the Sunne as may be viewed thus of East 1. Iudah Naasson verse 12. 2. Issachar Nethaneel verse 18. 3. Zabulon Eliab verse 24. South 4. Reuben Elizur verse 30. 5. Simeon She lumiel verse 36. 6. Gad Eliasaph verse 42. West 7. Ephraim Elishama verse 48. 8. Manasses Gamaliel verse 54. 9. Benjamin Abidan verse 60. North. 10 Dan Ahiczer verse 66. 11. Aser Pagiel verse 7â— 12. Naphtali Ahira verse 78. Thus God would have that order kept in their oblations w ch he had appointed for their situations Num. 2. and so likewise for their journeyings Num. 10. 14 27. to shew that he is not the author of confused tumult but of peace 1 Cor. 14. 33. And Iudah in Naasson his sonne was first in these oblations as in many other things for to type out the honour of Christ who was to be his sonne according to the flesh Heb. 7. 14. Verse 13. dish or charger platter in Hebrew Kagâ—naraâ— in Greeke Trublion which word is used for a dish in Mat. 26. 23. Such dishes were used to set the Shewbread in on the golden Table Exod. 25. 29. and thirtie shekels the word shekels is expressed in the Chaldee version and rightly as the next words manifest the shekell spoken of in the Law weighed three hundred and twenty barley cornes saith Maimony in treat of shekels ch 1. sect 2. See the notes on Gen. 20. 16. bason or viall called in Hebrew Mizâ—ak of powring out in Greeke Phialee a viall w ch word is used in Rev. l. 16. where the vials of Gods wrath are powred out Such basons or vials were used to carry the blood of the sacrifices to the Altar where it was powred out of them mention is made in Zach. 14. 20. the pâ—ts in the LORDS house shall be like the basons before the Altar shekell of the Sanctuarie or of Sanctitie that is the holy shekell as the Greeke translateth it which weighed 〈…〉 rahs Num. 3. 47. and Exod. 30. 13. 〈…〉 offering or Minchah of this see Levitâ— 2. Verse 14. of gold touching this C 〈…〉 noteth the cup it selfe was of gold and the weight oâ— it was by silver shekels So Ionathan in his Tâ—â—rgum saith One cup weighing ten shekels of silver 〈◊〉 the cup was of gold This is plaine by the 〈◊〉 verse following there Sol. Iarchs saith that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels of incense or perfume in Hebr. K 〈…〉 every meat-offering of floure as it was 〈◊〉 with oyle so it had frankincense Lebonah 〈◊〉 Levit. 2. 1. but the incense Keâ—oreth was â—or the golden Altar the making whereof is descrâ—bed 〈◊〉 Exod. 30. 34. c. Sol. Iarchi here noteth 〈◊〉 incense for any particular person nor for the 〈◊〉 brasen Altar but this onely So it was an exâ—raordinary oblation for this present action Verse 15. bullocke in Chaldee a 〈◊〉 in Hebrew Par which is a yong bull of the second or third yeere see the notes on Exod. 29. 1. 〈◊〉 ling Hebrew sonne of the herd or 〈◊〉 Exod. 29. 1. ramme which also was of the second yeere as lambes were of the first see the notes on Levit. 1. 10. his first yeere Hebr. sonne of his yeere of which phrase see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering the Law and signification hereof see in Levit. 1. Verse 16. goat-bucke a goat of the second yeere such was the ordinary Sin-offering for a ruler see Levit. 4. 22 23. But this is brought for s 〈…〉 e 〈◊〉 generall not for any speciall sinne which L 〈…〉 4. treateth of and so it was also extraordinary 〈◊〉 Chazkuni here observeth This man 〈◊〉 voluntary incense whereas no particular p 〈…〉 eth voluntary incense this bringeth a 〈…〉 which is not for sinne whereas no particular 〈◊〉 bringeth a sin-offering but for sinne Verse 17. of Peace-offerings in Greake of 〈…〉 tion in Chaldee of sanctifications see Levit. 〈◊〉 where the Law of this sacrifice is opened T 〈…〉 sacrifices of all sorts figuring the death of C 〈…〉 and benefits to be reaped thereby they recon 〈…〉 and made themselves theirs acceptable to God and were made partakers of his grace to rem 〈…〉 of sinnes justification and sanctification through faith and by the worke of the Holy Ghost in the communion and feeling whereof they râ—joyced before God Verse 18. Nethaneel the sonne of Zuar called in Greeke Nathanael the sonne of Sogar see Num. 1. 〈◊〉 Prince this title is given to all 〈◊〉 〈…〉 cept Naasson of Iudah who offered first 〈◊〉 Chazkuni giveth this reason He is not 〈…〉 that he might not be puft up because he 〈…〉 and all the other are called Princes â—â—r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉 Verse 19. He offered In the Chaldee of 〈◊〉 than there is added He offered hi◠〈…〉 dah by the mouth of the Holy 〈◊〉 S 〈…〉 writeth thus Why speaketh the 〈…〉 Prince of the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came and made a stirre and said It is enough that my brother Iudah offred before me I will offer after him Moses answered It was said unto me by the mouth of the Almighty that they should offer according to the order of their journying by their standards Therefore is it said He offered his offering and the word Hikrib offered wanteth the letter jod that after the plaine writing by the consonant letters it is Imperative Hakreb offer thou for that by the mouth of God he was commanded to offer Verse 42. Deguel in Num. 2. 14. he is called Reguel and so the Greeke here hath Elisaph the sonne of Rigovel see Num. 1. 14. Verse 48. the seventh day the Hebrewes note this to be extraordinarie that on the Sabbath day the same course of offring was kept as on the other dayes without intermission Ammihud in Greeke Semioud see the notes on Numb 1. 10. Verse 54. Gamaliel in Hebrew Gamliel Pedahzur in Greeke
service Verse 17. the day that I smote in Chaldee the day that I killed by day comprehending the night also as in Gen. 1. where the day consisteth of evening and morning for properly the first borne of Egypt were smitten at midnight Exod. 12. 29. I sanctified them as is to be seene in Exod. 13. 2. 12 13. The prerogative of the first borne was from the beginning before the smiting of the Egyptians Gen. 25. 31. and 49. 3. but upon that deliverance in Egypt the ordinance was renewed that they might know the heavenly birthright should be of grace not by nature Iam. 1. 18. and obtained through faith in the blood of the Lambe Christ Heb. 11. 28. and 12. 16 17 23. Rev. 14. 4 5. So the first-borne and the Levites taken in their stead were figures of the Elect whom God of his grace hath chosen out of many unto himselfe Verse 19. as given in Greeke a gift given to Aaron who being a figure of Christ these Levites in stead of the first borne figured the Elect children given of God the Father unto Christ Ioh. 17. 6. 9. 11. Heb. 2. 13. to serve the service in Greeke to doe the workes of the sonnes of Israel that is which the first borne of Israel should have done themselves had not the Levites beene taken for them to make atonement for the sonnes of Israel this the Levites did not by offering sacrifices for the peoples sinnes which was done by the Priests onely but by their other service in the Tent which being performed according to the will of God hee was pleased with the people and sent no plague upon them either for neglect of his service or for doing it amisse and this the words following doe confirme that there be no plague among the sonnes of Israel c. Thus Phineas when hee had killed the whoremongers whereupon the Plague was stayed from the Israelites is said to have made atonement for the sonnes of Israel Num. 25. 7. 8. 13. no plague which the Chaldee expoundeth no death 〈◊〉 unto the Sanctuary Hebr. unto the Holinesse that is the place and things of Holinesse which the Greeke translateth the Holies Vnto which if they came neere and should performe the worke amisse they werein danger of death as there be examples in Nadab and Abihu Levit. 10. 1 2. in Vzzah 1 Chron. 13. 10. and the like Chazkuni explaineth it thus If all the first-borne should have served there might have beene a plague amongst them For the father of a first-borne perhaps was no first-borne himselfe nor his fathers father neither were they inured with the service so when the sonne came to serve he should have no experience or skill therein and doing that which was not meet he should be plagued as we find in Nadab and Abihu But the Levites when they were chosen they and their sonnes and their sonnes sonnes throughout their generations they were inured and instructed in the service to doe as was meet And therefore the Scripture saith The Levite shall have no part nor inheritance c. Deut. 18. 1. that they might not imploy themselves in any worke save in the service of the Sanctuary lest if hee should learne his hands profane worke his armes and fingers should thereby become hard and unsit to bee applied to minister on the Psalterie Harpe c. Verse 20. Then did Moses Hebr. And Moses did c. Moses set or presented the Levites verse 13. Aaron waved them verse 11. and the sonnes of Israel laid their hands on them verse 10. every one his worke as God had commanded Verse 21. purified themselves from sinne as the originall word implieth the outward rite whereof was by sprinkling the sinne water upon them verse 7. waved them the Greeke saith gave them for a gift see verse 11. made atonement by offering their sactifices verse 12. Verse 22. to serve their service in Greeke to minister their ministerie or liturgie Verse 24. from twenty five yeares old Hebr. from a sonne of twentie five yeares so in verse 25. In Num. 4. 3. it was said from thirtie yeeres old there he spake of their entrance upon their full administration here of their beginning to learne the service see the notes on Num. 4. 3. he shall that is every of them shall as the Greek translateth they shall goe in so in verse 25. to warre the warfare in Greeke to minister the ministerie or liturgie Why their service is called a warfare see Num. 4. 3 23. Verse 25. from the age Hebr. from a sonne of fiftie yeares he shall returne that is every of them shall returne or cease in Greeke shall depart from the liturgie and shall not worke any more Meaning of the hard labour in bearing the Sanctuary but not of other ministration as the next verse sheweth Maimony in treat of the Implements of the Sanctuary chap. 3. sect 8. saith That which is spoken in the Law of the Levites From fiftie yeares old he shall returne c. is not meant but for the time that they carried the Sanctuary from place to place and it is nos a commandement of force in the generations following But in the ages following a Levite was not disallowable by yeares neither by blemishes but by voyce when his voyce failed through much age he was disabled from serving in the S 〈…〉 And it seemeth to me that he is not disallowable save for singing the song but he might be of the Pâ—â—ters Verse 26. the charge or the custodie the watch or ward in Greeke the custodies not 〈◊〉 service in Greeke not worke the workes This the Hebrewes as Sol. â—archi and Chazkuni on this place expound to be the service of bearing the holy things on the shoulders but he was to keepe the charge to encampe round about the Tent 〈◊〉 to sing and to beware that no stranger came into the 〈◊〉 bernacle Hereby God taught that his ministers should be both for yeares and graces fitted â—orâ—â— worke wherein they are imployed and no longâ—â— continued therein than they have abilitie to performe their dutie but imployed in more easie service CHAP. IX 1 The Passeover is commanded againe to bee kept in the first moneth 5 and so it was 6 Vpon occasion of some that were uncleane and could not keepe it a second Passeover is allowed in the second moneth for them that were before uncleane or 〈◊〉 13 but not for others 15 The cloud that coveredâ—â—â— Tabernacle guideth the removings and incamp 〈…〉 the Israelites ANd Iehovah spake unto Moses in the Wildernesse of Sinai in the second yeare after they were gone out from the land of Egypt in the first moneth saving And let the sonnes of Israel do the Passeover in his appointed season In the fourteenth day in this moneth betweene the 〈◊〉 Evenings yee shall doe it in his appointed season according to all the statutes of it and according to all the judgements of it 〈◊〉 shall doe it And Moses spake unto the sonnes
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
mount Hor Numb 20. 24 28. and Moses on mount Nebo after he had seene the land with his eyes but might not goe over thither Deut. 34. The Psalmist saith Thou wast unto them a God that forgiveth and taking vengeance on their practises Psal. 99. 8. Moses the Minister of the Law though he guided Israel thorow the wildernesse to the borders of the promised land yet could not bring the people thereinto but Iesus or Iosua his successour gave them the possession of it to signifie that the Law which worketh wrath Rom. 4. 15. and the workes thereof by which no flesh shall be justified Gal. 2. 16. cannot bring us into the kingdom of God but Iesus Christ who hath loved us and given himselfe for us giveth us by faith the inheritance of the heavenly kingdome Rom. 4. 24 25. and 5. 1 2 c. Gal. 2. 16. and 3. 13 14 c. Vers. 13. of Meribah that is of Contention or Strife which the Greeke translateth of Contradiction so called for a memoriall of their sinne and for a warning to ages following not to do the like whereupon it is said by David Harden not your heart as in Meribah Psalm 95. 8. The same name was given to the former place in Rephidim Exod. 17. 7. To distinguish betweene them the Scripture calleth this Meribah of Kadesh in the wildernesse of Zin Deut. 32. 51. contended with Iehovah in that they contended with Moses vers 3. it is accounted as contention against the Lord himselfe as he told them before in Exod. 16. 8. The Greeke translateth reviled before the Lord. he was sanctified or he sanctified himselfe in them Though Moses and Aaron sanctified him not by faith and obedience yet was he sanctified among the people by the worke of his grace in giving waters for their thirst Or he was sanctified in them that is in Moses and Aaron as Targum Ionathan explaineth it for by punishing their rebellion he sanctified him-selfe in them as it is written That the heathen may know me when I shall be sanctified in thee O Gog before their eyes where it is understood of punishment as it followeth And I will plead against him with postilence and with bloud c. thus will I magnifie my selfe and sanctifie my selfe and I will be knowne in the eyes of many nations Ezek. 38. 16 22 23. See also the Annotations on Levit. 10. 3. And thus â—ol Iarchi expoundeth it in them for Moses and Aaron died because of them for when the holy blessed God doth judgement c. he sanctifieth him-selfe before his creatures and so it is said Fearefull art thou ô God out of thy Sanctuaries Psalm 68. 36. Vers. 14. Edom the Edomites the posterity of Esais who was surnamed Edom Gen. 25. 30. and 36. 1. This message which Moses sent unto Edom and all things about it following were done by the direction and word of God as appeareth by Deut 2. 1 2 4 c. 〈◊〉 thy brother Israel so the whole nation is called because Iakob whose name was called Israel Gen. â—2 28. was naturall brother to Esau and this title of brotherhood continued long after as in O 〈◊〉 vers 10 〈◊〉 Also the Law saith Thou shalt not abhorre an Edomite for he is thy brother Deut. 23. 7◠〈…〉 travell that hath found us the wearisome molestation that hath befallen us See the like phrase in Exod. 18. 8. Nehem. 9. 32. Vers. 15. into Aegypt The history hereof is in Gen. 46. dwelt Hebr. sitten that is continued in Greeke sojourned Many daies see Exod. 12. 40. Did evill afflicted with rigorous bondage and other cruelty See Exod. 1 c. Vers. 16. We cried out as is recorded in Exod. 2. 23. an Angell This was Christ See Exod. 3. 2. and 14. 19. and 23. 20. with the Annotations Some of the Hebrewes understand it of Moses because the Prophets are called Angels or Messengers as in Iudg. 2. 1. 2 Chron. 36. 15 16. Hag. 1. 13. in Kadesh a citie or by Kadesh to wit in the wildernesse lying neere and having the name of Kadesh the citie Numb 33. 36. The Chaldee here and usually nameth it Rekam Vers. 17. thorow thy country because it was the neerest way therefore when Edom refused to let them goe thorow they turned and passed by the way of the wildernesse of Moab Deut. 2. 8. Iudg. 11. 17 18. the vineyards to rob or make spoile of any mans goods water of the well that is of the wells or of any well the Greeke translateth of thy well Meaning either that they would not drinke without paying for it as in vers 19. or that they would drinke of the rivers which were common not of wells which were private and digged of men for their owne use the kings way that is the high-way which is common for all to passe by vers 19. So againe in Numb 21. 22. Vers. 18. Not passe thorow me that is thorow my country vers 17. as the Chaldee explaineth it thorow my border See the like phrase in Deut. 2. 30. Rom. 15. 28. left I come it is a threatning which the Greeke explaineth otherwise I will come See the Annotations on Gen. 3. 3. with the sword the Chaldee expoundeth it with them that kill with the sword the Greeke in warre It had beene the dutie of Edom to have met their brother Israel with bread and with water in the way as God speaketh of the Moabites Deut. 23. 4. but by this unkindnesse the Lord would have his people to see how all worldly friends and kindred after the flesh will faile them yea and oppose them that their hope and strength may be in him alone Mat. 10. 21 22. Vers. 19. the high way or causey that which before was called the Kings way vers 17. the Greeke here translateth it the mountaine the price Hebr. the sale which both Greeke and Chaldee translate the price This was so commanded of God Ye shall buy meat of them for money that 〈◊〉 may eat and ye shall also buy water of them for money that yee may drinke For Iehovah thy God hath blessed thee in all the worke of thine hand Deut. 2. 6 7. without doing anything else Hebr. without a word that is without any thing which the Chaldee explaineth any evill thing or ward Vers. 20. with much people Hebr. with an heavie people which the Chaldee expoundeth a great army The Scripture confirmeth this as that which in 1 King 3. 9. is written an heavie or 〈◊〉 people is in 2 Chro. 1. 10. expounded a great 〈◊〉 This comming out was to resist Israel by force anâ— strong hand for Edom was afraid of them Deut. 2. 4. and trusted not their words Vers. 21. to give that is to suffer or to give Israel leave to passe as the Chaldee expoundeth it Nor withstanding as they went along their coast the Edomites suffred them to buy victuals of them as appeareth by Deut. 2. 28 29. 〈◊〉 aside and went along thorow the wildernesse and compassed
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
was offered the country was miraculously filled with water for Israel when they were in distresse 2 King 3. 9 10 20. And about the time of the evening oblation God answered unto Daniels prayers by sending the Angell Gabriel unto him who fore-told him when Christ should come for the salvation of his people Dan. 9. 20 21 22 c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part that is an omer for that was the tenth deale of an Ephah or Bushell as is shewed in Exod. 16. 36. fine flower meaning wheaten flower as Exod. 29. 2. So Chazkuni here saith as the flower spoken of in the consecration of the Priests was of wheat so all flower spoken of in the Law is of wheat the fourth part that was somewhat lesse than a quart of oyle for an Hin contained twelve Logs and a Log held as much as six egges See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build and the service therein declared after the similitude of the Legall service of Moses he saith that every Lambe should have for the Meat-offering the sixt part of an Ephah and the third part of an Hin of oyle Ezek. 46. 13 14. where the quantity is increased more than was offered under Moses to teach that as Gods grace and blessing aboundeth towards us in Christ so should our thankfulnesse againe towards him abound more than under the Law by a more cheerefull obedience unto him and more ample fruits of the spirit figured by the flower and oyle beaten oyle oyle signified grace beating of it signified afflictions whereby the grace of God is more perfected in us 2 Cor. 1. 21. and 12. 9 10. The oyle was beaten in a morter and they stratned it out with hands and pressed it not out in an oile presse to the end there might be found no dregs in it saith Chazkuni on Numb 28. Vers. 6. which was made that is which or such as was offered as in Targum Ionathan it is expounded such as was offered at the mount of Sinai Or by made understand ordained of God having reference to the ordinance in Exod. 29. 38. 42. Thus God calleth them throughout their generations unto his first institution which they were to keepe till he himselfe made a change of the Law And here observe that the Lambe the flower and the oile are all of them together called a Burnt-offering as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar as was the lambe and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned Vers. 7. Drinke-offering so named of powring out upon the Altar as is noted on Num. 15. 5. in the holy place the Court of the Sanctuary Hebr. in the Holinesse strong wine in Hebrew Shecar which name the Greeke retaineth calling it Sikera and so in the Evangelists writing Luk. 1. 15. It is generally used for all strong drinke which causeth mirth fulnesse and if it be taken excessively drunkennesse See the notes on Gen. 43. 34. The Chaldee here translateth it old wine and that is better than new Luke 5. 39. Thus God required the best liquour wine and the best sort of wine to be given with his sacrifice which was a figure not only of the bloud of Christ the memoriall whereof he hath still left unto his Church in wine Matth. 26. 27 28 29. but of the bloud also of his servants powred out in martyrdome upon the sacrifice and service of the faith as in the holy place Phil. 2. 17. See the Annotations on Numb 15. 12. Vers. 9. the Sabbath day Hebr. the day of Sabbath that is of Rest which the Greeke expresseth in the forme plurall the day of Sabbaths and so in the new Testament Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes understand as the Greeke version addeth ye shall bring two he-lambs these were over and beside the daily sacrifices fore-mentioned vers 10. The Sabbath was a remembrance of the creation of the world Exod. 20. 11. of Israels comming out of Aegypt Deut. 5. 15. a signe of their sanctification by the Lord Ezâ—k 20. 12. and a figure of grace and rest which should come by faith in Christ Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord so hee required greater testimonies of their thankfulnesse and sanctification And Ezekiel prophesying of the Churches service under the Gospell under the figure of these legall ordinances he saith And the Burnt-offering that the Prince shall offer unto the LORD in the Sabbath day shall be six lambes perfect and a ramme perfect and the Meat-offering shall be an Ephah for a ramme and the Meat-offering for the lambes shall be the gift of his hand and an Hin of oyle to an Ephah Ezek. 46. 4 5. signifying that the service of God now in spirit and truth should exceed the legall services of old Vers. 10. in his Sabbath the Chaldee expoundeth it that shall be done in the Sabbath it meaneth that on the Sabbath it should be offered and not deferred till another day or weeke as is before noted vers 2. The like is for the moneth in vers 14. Vers. 11. the beginnings of your moneths that is as the Greeke translateth it the new-moones for in Israel they began the moneth with the new mooâ— and it was proclaimed by the Synedrion or M 〈…〉 strates as Maimony sheweth in Kiddush ba 〈…〉 cap. 1. These new-moones were daies sanctified to the service of God by speciall sacrifices appointed as after followeth then did they blow with the silver trumpets in the Sanctuary Numb 10. 10. and for Burnt-offerings on the Sabbaths New-moones and solemne Feasts was Solomons Temple dedicated 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets or other Ministers of God for to heare his Word as appeareth by 2 King 4. 23. Wherefore wilt thou goe to him to the man of God to day it is neither New-moone nor Sabbath Then also they kept religious feasts 1 Sam. 20. 5 6. neither was it lawfull to buy or sell or doe other like worldly workes Amos 8. 5. but they were to meditate of their light sanctification graces and comforts to come by Christ whereof these and other holy-dayes were a shadow Col. 2. 16 17. And in Christ we spiritually keepe this feast as the Apostle speaketh of the Passeover 1 Cor. 5. 7 8. for so it is prophesied From one New-moone to another and from one Sabbath to another shall all flesh come to worship before me saith the LORD Esay 66. 23. Not that wee are now bound to observe daies and moneths and times and yeares Gal. 4. 10. but are taught by those figurative speeches in the Prophets to worship the Father in spirit and in truth Ioh. 4. 21. 23. who will accept of our service performed
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
the land because the divers kindes in the vineyard are weightie for if they be sowen within the land of Israel they are unlawfull to be used and seeing they are unlawfull for any use within the land they are unlawfull to be sowen without the land It is unlawfull to sow herbes or corne by a vines side or to plant a vine-tree by herbes or by corne and if a man doe so though he is not to be beaten yet both of them are defiled and not to be put to any use either the herbes or the corne or the vine but they burne them both as it is written LEST THE FVLL-RIPE FRVIT c. BE DEFILED though it be the straw of the corne or the wood of the vine-tree they are unlawfull for any use but they burne them neither may they heat an oven or a cauldron or boile any thing with them when they burne them These and sundry like observations they have hereabouts not altogether without probabilitie and herein the mixtures of the vineyard exceed the mixtures of the field which they thinke might be used and eaten though it was sinne to sow them as is noted on Levit. 19. 19. This Law with other such like was typicall and pertained to the rudiments of Moses Law whereby it seemeth unto mee God taught them the simple and sincere estate of his Church For in mysterie the vineyard of the Lord of hosts was the house of Israel and the men of Iudah the plant of his pleasures Esay 5. 7. and he planted them a noble vine wholly a right or true seed though they turned into degenerate branches of a strange vine unto him Ier. 2. 21. Now also the Church is a vineyard Christ himselfe the vine and we the branches Ioh. 15. 1. 5. and this vineyard God would not have sowen with divers kinds or mixed with the prophane and unbeleevers lest all be defiled 2 Cor. 6. 14 18. Matt. 3. 7 10. Rev. 21. 24 27. Vers. 10. with an oxe and an asse the oxe was a cleane beast the asse an uncleane the Hebrewes understand this law generally plowing for all worke and the oxe and the asse for all cleane and uncleane beasts together Whosoever doth worke with two kindes of cattell or beasts together and the one of them is of a cleane kinde and the other of an uncleane loe he is to be beaten in every place Deut 22. 10. Whether he plow or sow or draw a wagon or a stone with them together c. he is to be beaten And whether it be oxe and asse or any two kindes whereof one is uncleane and the other cleane either of cattell as a swire and a sheepe or of wilde beasts as a wilde oxe and an elephant or beasts with cattell as a dogge with a goat or the like for any of these he is by the Law to be beaten If a wagon be drawne with beasts of divers kindes he that sitteth on the wagon is to be beaten and if one sit on the wagon and another guide it they are both beaten yea though they be an hundred that guide it they are all beaten It is lawfull to doe worke with a man and a beast together for the Law saith WITH AN OXE AND AN ASSE it saith not with a man and an asse or with a man and an oxe A cleane beast that is become polluted or unfit for sacrifice though it bee but one body yet the Scripture maketh it as two bodies for that it was holy and was made as holy and as profane mixt together and this beast is fonnd as a cleane beast with an uncleane beast mixed in one as it is said in Lev. 27. 11. IF IT BE AN VNCLEANE BEAST OF WHICH THEY DOE NOT OFFER A SACRIFICE TO THE LORD wee have beene taught that this is not spoken but of beasts disabled for sacrifice Therefore he that ploweth with an oxe disabled for sacrifice is to be beaten as for mixed kindes but this prohibition is come by tradition Maimony in Kilajim chap. 9. sect 7. 11. This Law was also typicall and bindeth not us now according to the letter but figured out the Ministers in the Church as did the oxe that treadeth out the corne which might not be muzzeled Deut. 25. compared with 1 Cor. 9. 8. 9. 11. 1 Tim. 5. 17 4. 18. These in the Lords plow that is in the ministerie of his word Luk. 9. 62. must not be mixed of cleane and uncleane of the servants of Christ and of Antichrist 2 Cor. 6. 14 15. Vers. 11. linsie-wolfie in Hebrew Shagnatnez expounded in Greeke Kibdela which signifieth things adulterate or impurely mixed Moses explaineth it after saying wooll and flax together unto which onely the Hebrewes restraine it as is more largely noted on Lev. 19. 19. This Law was also figurative the garments of the Saints are principally Christ himselfe as it is written Put yee on the Lord Iesus Christ Rom. 13. 14. he hath given unto his church that she should be arayed in fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. that we may bee found in him not having our owne justice or righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 9. There are also other vertues and graces of the spirit wherewith the faithfull are adorned which are good workes 1 Tim. 2. 9 10. 1 Pet. 3. 3 4. but in the case of our justification before God these may not be mixed together for a man is justified by faith without the deeds of the Law Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law in the Hebrewes account one threed of wooll in a linnen garment or one linnen threed in a woollen garment made it unlawfull as is noted on Lev. 19. 19. though linnen or woollen garments were worne severally so justification by faith in Christ and by our owne good workes are so opposite as that they cannot agree together in one man by any manner of mixture in the case oâ— justification before God but if it be by grace theâ— is it no more of workes otherwise grace is no more grace and if it be of workes then is it no more grace otherwise worke is no more worke Rom. 11. 6. Gal. 3. 10. wooll and flax that is woollen and linnen together which the Greeke translateth in the same the Chaldee wooll and flax joyned or mixt together Vers. 12. Fringes in Hebrew Gedilim which elsewhere is translated wreathes in 1 King 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes or cords in Iudg. 16. 11 12. are by the Chaldee translated Gedilan and the Greeke here expoundeth it Strepta that is wreathes or cords for they were twisted threeds or thrumbs which hung upon their garments Moses called them before Tsitsith Num. 15. 38. of the lookes of haire like which they did hang. These are the same though called here by another name and
a Sanctuary Ios. 9. 23. And they were called Nethinims because he gave them for the service of the Sanctuary Then came David and decreed against them that they should not come into the congregation for ever no not in the time when there is no sanctuary And so it is expressed in Ezra And of the Nethinims whom David and the Princes had given for the service of the Levites Ezra 8. 20. Loe thou maist see they depended not on the Sanctuary And why did he and his Councell decree this against them Because hee saw the hardnesse and cruelty that was in them at the time when they required that seven of the sonnes of Saul the chosen of the Lord should be hanged and killed and they had no compassion on them 2 Sam. 21. 6. 9. When Senacharib King of Assyria came up 2 King 18. 13 34 35. hee confounded all the peoples and mixed them one with another and carried them captives out of their places So these Egyptians which are now in the land of Egypt are other men and so the Edomites that dwell in the field of Edom. And for asmuch as these foure Nations which be forbidden are commixed with all nations of the world which are lawfull all are lawfull So that whosoever separateth from them and becommeth a Proselyte at this time in any place be he an Edomite or an Egyptian or Ammonite or Moabite or Ethiopian or of any other people whether they bee men or women it is lawfull for them to enter into the Church out of hand Maim in Issure biah chap. 12. sect 22 25. Thus the partition wall betweene Iewes and Gentiles is by the Hebrewes owne grant in part broken downe but indeed wholly unto us which know Christ who were in times past aliens from the politeie or common-wealth of Israel and strangers from the covenants of promise c. but we are now made nigh by the bloud of Christ for he is our peace who hath made both one and dissolved the middle wall of partition betweene us Ephes. 2. 12. 14. Vers. 9. the campe or the host an army of souldiers touching whom God giveth lawes for their purity that as the whole campe of Israel was to be purged of all leprous and uncleane persons Num. 5. 2 3. so every campe or army sent forth to warre at any time should also have care of holinesse keepe thee or beware take heed evill thing Hebr. evill word that is all uncleannesse either morall as Iohn warned the souldiers Luk. 3. 14. or figuratiue as some specials here follow Vers. 10. an accident to wit of uncleannesse by the issue of his seed and so the Greeke translateth it an issue of which and the pollution by the same see Levit. 15. with the Annotations out of the campe or unto a place without the camp where all uncleane persons were to remaine Num. 5. 3. Vers. 11. at the looking forth of the evening which the Greeke translateth towards evening the Chaldee at the time of the evening See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe in Greeke wash his body as all such uncleane persons were to doe Lev. 15. figuring our sanctification from uncleannesse by the death and spirit of Christ Heb. 10. 22. gone downe Heb. gone in that is when the day of his uncleannesse is at an end for the day ended at Sun setting Vers. 12. thou shalt have or there shall bee to thee to wit by publique designation a place Heb. a hand that is as the Greeke hath it a place in Chaldee a place appointed or prepared So the Hebrewes say It is unlawfull to turne aside within the campe or in the open field in any place but it is commanded to appoint there a way peculiar for men to turne aside therein Maimony treat of Kings chap. 6. sect 14. Vers. 13. a paddle an instrument of iron to dig an hole with in the earth wherein to bury their excrements Wee derive the name from the Greeke Pattalos or Passalos whereby the Hebrew Iathed is translated here upon thy weapon or among thine armour in Greeke upon thy girdle that which commeth from thee thine excrements in Greeke thy shame or unseemelinesse These by the Law are counted uncleane as almost all the other that come out of man defiled other things which they were used about Ezek. 4. 12 13 14. and figured the corruption of nature Esay 4. 4. Marke 7. 15. 20 23. Vers. 14. walketh the Chaldee addeth his divine presence walketh before thee the Greeke explaineth it into th 〈…〉 hands So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the uncleannesse or the nakednesse the discovery of any thing which is uncleane the Greeke translateth it shame the Chaldee transgression By this God taught his people holinesse of conversation that they should keepe themselves from their iniquity as David did Psal. 18. 23. from after thee that is from following or accompanying thee and from keeping thee The Greeke translateth it from thee the Chaldee from doing good unto thee In like manner when God said I will be with thee Gen. 31. 3. Iakob understood it I will doe thee good Gen. 32. 9. And both are expressed in Ier. 32. 40. I will not turn froÌ„ after them to do theÌ„ good And of Gods leaving his people in their wars and the evils following there is complaint in Psal. 44. 10 11. c. Vers. 15. not deliver up Hebr. not shut up or close as Deut. 32. 30. meaning shut up into the hand as is expressed in Psal. 31. 9. that is delivered as the Greeke and Chaldee here translate it a servant the Chaldee addeth a servant of the peoples that is of the Gentiles who for the religion of God commeth from his master to the Church of Israel This servant that sleâ—th to the land of Israel he is a righteous stranger that is a proselyte come unto the faith and covenant of God saith Maimony tom 4. treat of Servants chap. 8. s. 11. is escaped or separated having rid free and delivered himselfe from the bondage of sinne The Greeke translateth is added or adjoyned unto thee By this Law God shewed his love in Christ towards all strangers even in the basest estate that come unto him in faith for there is neither bond nor free male or female but all are one in Christ Iesus Gal. 3. 28. It figured the grace of God to us sinners who were the servants of sinne but obeying from the heart the forme of doctrine whereto we were delivered we were made free from sin were made the servants of righteousnesse and servants to God to have our fruit unto holinesse and the end everlasting life Rom. 6. 17 18 22. Who after we have escaped the pollutions of the world through the knowledge of Christ are not againe to be intangled therein and overcome 2 Pet. 2. 20. Gal. 4. 7 8 9 10. from his master who that he might sustain no dammage by the losse of his
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
explained in Deut. 17. 1. and thereupon their blame This is opposed to Gods faithfulnesse in vers 4. and it is an effect of their foresaid corruption and an evident signe thereof not of his sonnes that is not such a spot or blemish as is in the sonnes of God through their infirmity whereto all are subject but such as is in a crooked and perverse generation that will not be reclaimed from their wees And this is a declaration of the effect of the Law in Israel which was added because of transgressions Gal. 3. 19. and when it came sinne reviued and the passions of sins which were by the Law did effectually worke in their members to bring forth fruit unto death as Rom. 7. 9 5. But the grace of God through the Gospel worketh contrary effects of sanctification which the Apostle layeth down in these words of Moses thus That ye may be blamelesse and sincere the children of God unblemished or spotlesse in the midst of a crooked and perverso generation among whom shine ye as lights in the world holding fast the word of life Philip. 2. 15 16. The Chaldee expoundeth it They have corrupted themselves and not him sonnes that have served Idole crooked or fâ—â—ward it is contrary to strait or even Esay 42. 16. and they that are thus in heart are an aboâ—â—nation to the Lord Praâ— 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. herein the people are opposed to God just and righteous in vers 4. as they that perverted all eqâ—nty Mich. 2. 9. and had made them crooked pathes Esay 59. 8. perverse that turne and writhe themselves and others as wrestlers are but this word is applied to such as are perverse in minde and counsell Iob 〈◊〉 10 used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation Hereby Israels habiâ— in evill is sigh 〈…〉 〈…〉 sting the holy Ghost Act 〈◊〉 51. so that their corruption and spot could not be 〈◊〉 but remained upon them as malignant ulcers Compare Esay 1. 5. 6. ler. 5. 3. Vers. 6. requite or reward recompence This is a sharpe rebuke of the ungratefull people set downe therefore question-wise who in faith and obedience should have shewed at least their thankfull hearts as did hee which said What shall I render unto Iehovah for all his beneficiall rewards unto mee I will take up the cup of salvation and call upon the name of Iehovah Psal. 116. 12 13. foolish or vile the Hebrew Nabal is such a foole as hath his understanding and judgement saded and depraved whereupon hee becommeth vile and wicked saying in his heart there is no God Psal. 14. 1. and blaspheming his name Psal. 74. 18. This foole or vile person is opposed to the noble or liberall Esa. 325. The Chaldee here translateth people which have received the Law and are not wise Father by regeneration as 1 Pet. 1. 3. Deut. 14. 1. bought thee or thy purchaser thy possessour owner see the Annotations on Ex. 15. 16. And this aggravateth their sinne who denied the Lord that bought them as 2 Pet. 2. 1. for the oxe knoweth his owner or him that bought him though Israel did not know Esay 1. 3. made thee not onely in the first creation as Gen. 1. 26. but in exaltation to dignity after redemption as God is said to have made Moses and Aaron 1 Sam. 12 6. who advanced them to that honour in his Church Therefore this word is used for a degree of grace after creation as in Esay 43. 7. I have created him for my glory I have formed him yea I have made him So Christ is said to have made twelve when hee ordained them to the office of Apostleship Mar. 3. 14. And Paul saith of Israel that God exalted the people when they dwelt as strangers in the land of Egypt Acts 13. 17. â—established formed fitted ordered firme and stable that thou mightest abide in his grace Vers. 7. of old or of the world and ages past all which will testifie of Gods grace unto his people Thus Moses confirmeth that which hee spake of Gods goodnesse towards them in vers 6. and by this the Saints confirmed themselves in their troubles and feares Psal. 77. 6. 7. c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the formerthings of old for I am God and there is none else c. generation and generation that is all generations and every of them so in Psal. 89. 2. to generation and generation and Esth. 3. 4. day and day that is euery day and Ezr. 10. 14. citie and citie that it every citie he will shew This the Psalmist confirmeth saying O God with our eares we have heard our Fathers have told unto 〈◊〉 the worke thou wroughtest in their daies in daies of old c. Psal. 44. 1 2 c. So in Iudg. 6. 13. Where be all his miracles which our fathers â—â—ld us of Vers. 8. divided inheritance that is appointed and gave lands and Countries for the nations to inherit as mount 〈◊〉 to the Edomites Deu. 2. 5. Aâ— to the Moabites Deut. 2. 9. and so to others 〈◊〉 9. 7. For God hath 〈◊〉 of 〈◊〉 bloud â—ll mankinde for to dwell on all the face of the earth hath determined the times before appointed and the bounds of then habitations that they should seeke the Lord if haply they might feele after him and finde him Acts 17. 26 27. separated into distinct families and peoples with severall languages whereof see Gen. 10. and 11. chapters bounds or borders limits of the peoples which may be referred specially to the peoples in the land of Canaan whose bounds God proportioned before hand according to the number of the sonnes of Israel that they might be possessors of it after the Canaanites Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel which was their whole number when they went downe into Egypt Gen. 46. 27. Deut. 10. 22. and more particularly betweene Canaan with his eleven sonnes Genes 10. 15 18. and the twelve sonnes of Israel which became Patriarchs to the Church of God Exo. 1. 1 4. Gen. 48. 28. Acts 7. 8. the sons of Israel in Greeke the Angels of God so the Lxx translated this place purposely lest the heathens should here take offence that Israel should be matched with the 70. nations that is with all peoples of the world And the Iewes supposed there were seventy Angels rulers of the seventy nations and therefore they say according to the number of the Angels of God whereby they meane seventy Their opinion is to be seene in R. Menachem on Gen. 46. where he saith It is a generall rule that there is one degree of glory above another and they that are beneath are a secret signification of those that are above and the 70. soules Gen. 46. 27. signifie the 70. Angels that are round about
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
onely are to be seene the Sun hath looked downe Hereby afflictions and persecutions are meant as that in the Parable When the Sunne was up they were scorched is expounded when tribulation or persecution ariseth because of the word they are offended Matth. 13. 6. 21. So â—he signifieth that this her black hue was not her proper colour who is faire in Christ her beloved Song 1. 8. 15. but by accident God from heaven thus chastising her sinnes and exercising her faith and patience Lam. 1. 6. 13. 14. c. the sonnes of my mother that is either the children of the Church false brethren false Prophets and deceivers or inordinate lusts and sinnes which dwelt in her and were conceived with her in the wombe for with both these is the Spouse of Christ afflicted Of the first David complaineth I am become a stranger unto my brethren and an aliant unto my mothers sonnes Psalm 69. 9. And the Apostle saith Of your owne selves shall men arise speaking perverse things to draw away disciples after them Acts 20. 30. Such are called by the name of Israel and are come forth out of the waters of Iudah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse for they call themselves of the holy City c. Esay 48. 1. 2. Such might bee called the children of her mother though not of her father false brethren among whom the Saints are often in perill Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godlinesse doe dangerously oppose the same as the true Church Prophets Christ himselfe and his Disciples have found in all ages Of the second the Apostles tell us of lusts that war in our members Iames 4. 1. of fleshly lusts which warre against the soule 1 Per. 2. 11. and these may be called our mothers children because in sinne and in iniquity we have beene conceived and brought forth Psalme 51. 7. which sinne reviveth in us when the commandement of God commeth deceiveth us and slayeth us and under it wee are sold so that the good which we would that doe we not but the evill which we would not that doe we Rom. 7. 9. 11. 14. 19. angry with me or incensed against me or inflamed in me to weet with wrath to resist fight and war in mee and against me as the Greeke version saith fought in me or against me So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be ashamed c. and in Esay 45. 24. all that are incensed against the Lord shall bee ashamed which being spoken there of outward enemies may also be applyed to our inward lusts as in Iam. 4. 1. 1 Pet. 2. 11. they made me or set put assigned mee the keeper of the vineyards where the Sun hath burnt me as in Matth. 20. 1. 12. they that laboured in the vineyard doe complain how they have borne the burden and heat of the day So in the captivity of Babylon the poore of the land of Israel were left to be Vine dressers and Husbandmen 2 King 25. 12. And spiritually it is said unto the Church the sons of the alient shall be your plowmen and your vine dressers Esay 61. 5. and the Kingdome of God committed into the hands of the Iewes is likened to a Uineyard let out unto Husbandmen Matt. 21. 33. 43. and in Song 8. 11. Solomon let out the vineyard unto keepers But here the vineyards opposed to her owne vineyard seeme to meane false Churches and in them the corruption of religion whereunto her mothers sonnes sought to draw her setting her to observe the ordinances and traditions of men or otherwise to undergoe their cruelty and wrath Thus the Pharisees made the word of God of none effect through their tradition which they had delivered Marke 7. 13. and bound heavy burdens and grievous to be borne and laid them on mens shoulders Matth. 23. 4. and so did false teachers in the Christian Churches Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20. 23. my vineyard which is mine or which appertaineth to me the keeping whereof is committed to me of God This phrase is againe used is Son 8. 12. my vineyard which is mine is before me Spiritually the Vineyard is the Church as in Esay 5. 7. the vineyard of the Lord of hosts is the house of Israel and the men of Iudah his pleasant plant the keeping of or labouring in this vineyard is the performing of the charge and duty which God hath laid upon every one therein that so they may yeeld unto him the fruits of his owne graces Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept either through her owne infirmity or negligence or others tyranny or both For as the Apostle complaineth that he did not what he would but what he hated and found not how to performe that which is good Rom. 7. 15. 18. so of the sloathfull man Solomon sheweth how he went by the vineyard of the man void of understanding and loe it was all growne over with thornes nettles had covered the face thereof c. Prov. 24. 30. 31. And by outward violence and persecution the Church may be scattred abroad Acts 8. 1. and when Iudah was captived the solemn feasts and sabbaths were forgotten in Zion c. Lam. 2. 6. c. And oftentimes for the sinnes of his people God sendeth persecution and afflictions upon them Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus The Congregation of Israel sayd before the peoples Despise me not because I am blacker then you because I have done worke like yours and have worshipped the Sunne and Moon for false Prophets they have been the cause that the fierce wrath of the Lord hath come downe upon me and they learned me to serve your idols and to walke in your statutes but the Lord of the world who is my God him have I not served nor walked in his statutes neither have I kept his precepts and his Law Vers. 7. Tell me or Shew declare unto me A third request which the Church maketh unto Christ for instruction in the administration of his Kingdome here on earth that as hee had formerly made her partaker of his heavenly calling so he would direct her further unto the place where and manner how he feedeth his flocke in his publike Assembly the Church whereunto the Lord addeth daily such as shall be saved Acts 2. 47. that there she may be under his government enjoy his ordinances increase in knowledge faith and all other graces may be strengthned against tentations and afflictions So men are commanded Seeke the Lord and his strength seeke his face continually Psalme 105. 4. And Vnto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seeke and thither thou shalt come c. Deut.
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull
low and base estate made sweet and amiable like the rose and lilie as the Prophet saith The wildernesse and the dry-place shall be glad for them and the desert shall reioyce and blossome as the Rose Esay 35. 1. And the Lord saith I will be as the dew vnto Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos. 14. 5. But as here is mentioned the plaine of Sharon and the vallies which were open places where cattell fed and not inclosed gardens so by it may bee signified how the Church is exposed to persecution to be plucked of all that passe by the way and troden down and eaten of beasts And this the words following doe more confirme The Chaldee openeth these words thus The congregation of Israel said When the ruler of the world causeth his Diuine majesty to dwell in the midst of me I am like to a moist or greene lilie out of the garden of Eden and my workes are faire as the Rose which is in the plaine of the garden of Eden Vers. 2. among the thornes These are the words of Christ concerning his Love the Church where he confirmeth and amplifieth the former speech preferring her aboue other peoples as the lilie is aboue thomes and thistles and withall signifying how shee is afflicted and pricked with them as with thornes This similitude the Scripture often vseth as If ye will not driue out the Inhabitants c. those which ye let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein ye dwell Numb 33. 55. And againe There shall be no more a pricking bryer unto the house of Israel nor any grieving thorne of all that are round about them that despised them Ezek. 28. 24 This similitude sheweth also what the Church ought to be harmlesse as Lilies among thornes innocent as sheepe among wolues as doves among ravenous birds Matth. 10. 16. The Lily among thornes may also in speciall be vnderstood of that which we call the Wood-bind which groweth and flourisheth in hedges and thornes my love or my fellow friend my companion as in chap. 1. 9. the daughters the congregations of peoples as the Scriptures mention the daughter of Babylon Psal. 137. the daughter of Tyrus Psal. 45. and many the like Ves. 3. the apple-tree The Church setteth forth the excellency of Christ by the similitude of an apple-tree which the Scripture commendeth for three things comfortable shadow pleasant fruit both noted in this place and sweet smell Song 7. 8. And as the apple-tree hath more variety of fruits then any other tree that groweth that 〈◊〉 is not easie to reckon up the â—â—ny sorts of apples of different taste so Christ excelleth in variety of graces which he bestoweth on his Church The Chaldee Paraphrast expoundeth this of the Pome-citron tree but for the cause aforesaid I would not restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed of whose fulnesse all we have received and grace for grace Ioh. 1. 14. 16. of the wood or of the forest or grove which are wilde trees and without culture bearing either none or sowre bitter and unsavoury fruits Such is the state of all the sons of men by nature Rom. 11. 24. whom Christ farre excelleth in beauty fruit and comfort Psalme 45. 3. Ioh. 15. 1. c. my beloved that is Christ in Hebrew Dod the same in signification with David see the notes on chap. 1. 13. the sonnes of Adam all whom Christ farre excelleth Psal. 45. 3. The Chaldee expoundeth it of Angels which are the sonnes of God Ioh. 1. 6. But though it be true that Christ excelleth them also Heb 1. yet the former similitude of the trees of the wood leadeth us rather to understand it here of earthly creatures as the Kings and Potentates and wise men of the world called sonnes in comparison with their peoples before called daughters in vers 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon under whose shadow dwelt all great nations in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong and high under which the beasts of the field dwelt c. and Iosias King of Iudah under whose shadow the Iewes hoped to liue Lam. 4. 20. and others in his shadow that is in his protection and defence The tree shadoweth from the heat of the Sunne and Christ from the heat of the wrath of God and from the persecutions of the world as it is written There shall be a Tabernacle for a shadow in the day time from the heat c. Esa. 4. 6 and Thou Lord hast beene a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25. 4. So the shadow of Aegypt Esay 30. 2. the shadow of Heshbon Ierem. 48. 45. signifie the defence wherein men trusted which the faithfull repose in God and Christ alone as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill as Iehovah is thy shadow upon thy right hand the Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill Psal. 121. 5. 6. 7. I desired and sate or I much desired that I might sit The forme of the Hebrew word increaseth the signification as noting a continuall and fervent desire of that which is pleasing delightfull or profitable and by sitting is meant abiding and resting as in Psalm 91. 1. The Church therefore being by sinne under wrath reveiled by the Law and being maligned by the world as a lilie among thornes acknowledgeth her faith hope love and delight 〈◊〉 bee in Christ Iesus who hath delivered as from the wrath to come 1 Th 〈…〉 through whom we have peace with God Rom. 5. 1. and peace in him though in the world we have tribulation 1 Iohn 16. 33. his fruit another benefit which the Church reapeth by Christ that shee is not onely delivered from evill but made partaker of his goodnesse in that the workes of his Prophesie Priesthood and Kingdome his death resurrection and all fruits of them are communicated unto her by the Gospell which shee feedeth upon by faith to the refreshing and life of her soule Fruits signifie graces and good workes which are to the benefit of our selves and others Matt. 3 8. 10. Gal. 5. 22. c. and is also applyed to the doctrine of the Gospel Iohn 15. 16. and signifieth a comfortable reward Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law which should better bee applied to the Gospell for the Chaldee paraphrast here saith As the Pome-citrontree
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature
11. with all which the Spouse of Christ is adorned whiles with courage comfort shee followeth the footsteps of their faith and workes and abideth constant sustained by the promises of God Vers. 5. Thy two breasts These are both for ornament and for use as experience in nature and the scriptures shew for God saith to his church thou art come to excellent ornaments thy breasts are fashioned c. Ezek. 16. 7. and sheweth the use of them that her children and lovers may sucke and bee satisfied with the breasts of her consolations c. Esa. 66. 11. So here the breasts of Christs spouse are likened to Roes for pleasantnesse to Fawnes or yong Roes for smalnesse to twinnes for equalizing to Roes feeding among Lilies as in fat and sweet pasture Hereby is signified how the Church is fruitfull in good workes and comfortable words and communication of all Gods blessings so that by her loving affection wholesome doctrines sweet consolations and gracious beneficence her children are delighted and sucking the sincere milke of the word doe grow thereby Esa. 66. 11. 1 Pet. 2. 2. feed among the Lillies in fat sweet and wholesome pasture Hereby is signified that the breasts of the Church that is her doctrines exhortations and consolations wherewith shee nourisheth her children are fed and filled not with humane traditions but with the doctrines of Christ whose lippes are likened unto Lilies dropping sweet smelling myrrh Song 5. 13. So when the soule of the Priests is satiate with fatnesse the Lords people are satisfied with goodnesse as he promised Ier. 31. 14. Vers. 6. Vntill the day dawne or blow see before on chap. 2. 17. shadowes that is darkenesses meaning ignorances infirmities troubles miseries c. as chap. 2. 17. I will get me or I will goe for my selfe It is not evident whether these be the words of Christ withdrawing himselfe for a time or of his spouse betaking her selfe to the mountaine Comparing this place with the former chap. 2. 17. I understand it of the latter that as the Spouse there requested speedy helpe of Christ in the time of her sorrow so here in like tentation shee fleeth for refuge to the mount of myrrh and hill of frankincense where she hopeth for comfort The speech hath reference to mount Morijah whereon the Temple was builded 2 Chron. 3. 1. in which Temple was the holy anointing oile made of pure Myrrh and other chiefe spices as also the incense made of pure frankincense and other sweet spices which were to anoint and sanctifie the holy things and persons and to burne upon the golden Altar daily Exod. 30. 23. 34. 1 Chro. 9. 29. 30. On which mount Abraham long before did offer his sonne Isaak for a sacrifice and upon experience of Gods grace and providence this proverbe was used In the mountaine of-Iehovah it shall bee seene Gen. 22 2. 14. To the kingdome of Christ figured by this mountaine peoples should flow for Gods Law and word was to proceed from it Mich. 4. 1. 2. The church therefore in the darkenesse of her tentations fleeth to the Lords mountaine by faith in Christ meditation in his promises consolation by his graces prayer reading of the scriptures and other like spirituall exercises confirming by faith and hope and waiting with patience till the day should dawne and the day starre arise in her heart as the Apostle speaketh 2 Pet. 1. 19. So Christ himselfe in the daies of his flesh used to goe up into mountaines to pray and spent the whole night in prayer to God Luk. 6. 12. and 9. 28. and preached the Gospell in such places Mat. 5. 1. 2. c. Vers. 7. all faire The Spouse was called faire before in verse 1. and chap. 1. 15. now Christ saith she is all faire whereby hee comforteth her against her feares and infirmities that in him shee hath perfect beauty for he loved her and gave himselfe for her that hee might sanctifie and cleanse her with the washing of water by the word that he might present her to himselfe glorious a Church not having spot or wrinkle or any such thing but that she should be holy and without blemish Eph. 5. 25. 26. 27. no blemish or nospot no fault no blame-worthy thing called in Hebrew Mum and thereof in Greeke Momos which meaneth first any blemish in the body as blinde lame or deformed in any limme or part Lev. 21. 18. 21. Deut. 15. 21. and 17. 1. so is applied to blemishes in the soule that is to sinnes and vices from which Christ purgeth his people that being reconciled unto God in the body of his flesh through faith he might present them holy and without blemish and unreproveable in his sight Colos. 1. 21. 22. Thus the 144. thousand that stand with the Lambe on mount Sion c. are said to be without blemish before the throne of God Rev. 14. 1. 5. Vers. 8. Come with me or Thou shalt come with me Here Christ having cleansed his Spouse by his death calleth her to follow him from the mountaines of wilde beasts from the false Churches and societies of wicked people that forsaking all corruption in her selfe and others shee may walke with him in newnesse and holinesse of life beholding and acknowledging Gods mercy in her deliverance Rom. 6. 6. 13. 22. 1 Pet. 2. 21. 24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon in Gr. Libanus a mountaine in the north part of the land of Canaan possessed of old by the Evites Iudg. 3. 3. afterward by the Israelites on it grew many Cedar trees Song 3. 9. but in comparison with other places it was a forrest or wildernesse Esa. 29. 17. and so the haunt of wilde beasts 2 King 14. 9. which is respected here as the end of the verse manifesteth Sometime in respect of the largenesse of the mount and goodly trees thereon it is used to signifie glorious things as in Song 5. 15. and 3. 9. Deut. 3. 25. my spouse or my bride named in Hebrew Callah of the perfection of her attire ornaments and beauty Ier. 2. 32. in Greeke Nymphee which name the Holy Ghost giveth to the Church calling her the Nymphe or Bride the Lambs wife who is prepared as a Bride adorned for her husband Revelat. 21. 9. 2. Christ before had called her his Love or Friend now when she is all faire and without blemish he calleth her Spouse and in verse 9. both Sister and Spouse looke or thou shalt looke shalt see marke and observe top of Amanah or head of Amanah which was a mountaine in Syria the valley and river in it was also called Amanah and Abanah in 2 King 5. 12. and so the Chaldee here expoundeth it the heads that is the Princes of the people that dwell by the river of Amanah shall offer a gift unto thee Humane writers testifie that Amanus was a mountaine forcibly possessed by many tyrants c. Strabo l. 14. So the Holy Ghost here calleth these places dennes
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
apply it to the tenne-thousands of Angels that minister before him as in Daniel 7. 10. The banner or standerd is a warlike signe and he that beareth it is of the chiefest and by it other warriers doe encampe as appeareth in the armies of Israel Number 2. And there Iudah was chiefe standerd-bearer and had under his banner the greatest number of warriours so here Christ the Lion of the Tribe of Iudah Revelation 5. 5. is chiefe among many yea above all for hee standeth for an ensigne of the people Esay 11. 10. that is ruleth over the Gentiles Romans 15. 12. and unto him both the Angels doe minister and worship him Matth. 4. 11. Heb. 1. 6. and many tenne thousands of people doe beleeve in him Act 21. 20. Rev. 7. 9. and in his warres against his enemies as armies in heave◠doe follow him Rev. 19. 11. 14. Vers. 11. the fine gold the solid gold understand fine gold and solid gold for this word and is sometime not expressed in the Hebrew though it be meant as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned Cethem and Paz or Phaz the first is fine notable and shining the latter solid strong and fast gold or Fesse gold according to the Hebrew name Fine-gold is in Arabik called Fes and the land of Fesse seemeth to be so named of such gold there Both these together set forth the glory of Christs head here which being taken either properly or figuratively for the crown or ornament of the head as by the feet are implyed the shooes on the feet Deut. 8. 4. 29. 5. seemeth to denote his headship dignity or regiment that his Kingdome is most glorious like fine splendent gold because it is spirituall and heavenly and most firme and durable like pure solid gold because it is eternall Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King in Song 1. 4. and David praising God saith thou hast set on his head a crowne of fine gold Ps. 21. 4. And as Christ is here described so is he in the administration and government of his Church that when his Kingdome is powerfull and glorious and of large extent it is like a golden head as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements which are more to be desired then much fine solid gold Psal. 19. 11. then is the street of Ierusalem the Law wherein men walke pure gold as in Revel 21. 21. Hereby also his rich grace and bountifulnesse unto men may bee implyed his lockes his hayrie-lockes of which before hee complaineth in verse 2. that they were filled with drops of the night curled or heapes that is are like heapes curled and bushy blacke in Revel 1. 14. Christ appeared as an Ancient with his hayres white as wooll here hee is described as a goodly young man with curled locks black as a raven that white color shewed him to be the Ancient of daies Dan. 7. 9. full of gravity wisedome justice c. but blacke and curled locks as they are signes of heat and strength in nature so here they seeme to denote strength and vigour spirituall as also the hidden mysterie of his connsels thoughts and purposes unsearchable According to the varietie of times causes and administrations so things are spoken diversly of God and of Christ as in 1 Tim 6. 16. he dwelleth in the light which none can approach unto in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse his administration of mercy by the preaching of the Gospell is signified by a white horse his judgement by a blacke horse Revel 6. 2. 5. And if we referre this here to Christs administration it may denote both his counsels unsearchable of any and in speciall his judgements decreed for his enemies Vers. 12. as doves in Revelalion 1. 14. his eyes are as aflame of fire and in Daniel 10. 6. as lamps of fire to search and try all mens wayes and to set mens secret sinnes to the light of his countenance Ieremie 16. 17. Psalme 90. 8. and 11. 4. here he hath doves eyes to shew that hee is of purer eyes then to behold evill and cannot looke on iniquity Habak 1. 13. that hee graciously beholdeth his people with mercy and commiseration of their misery Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people as the Spouse for her faith and loyaltie is said also to have doves eyes Song 1. 15. 4. 1. by streams or by currents rivers of water that run violently such waters are pure and cleare where doves delight to be washing to weet themselves which the Greeke translateth washed in milke As doves washing themselves in milke white water are cleansed from dust and soile so the eyes of Christ are pure and cleane beholding his people in grace sitting in fulnesse if the similitude of waters be continued then it meaneth full channels of water by which doves delight to sit or if of the doves it may be understood of sitting in their lockers and so applyed to the eyes in the holes of the head with fit and due proportion neither sunke in nor starting out but as the precious filling stones Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod so were these pure and gracious eyes in the head of Christ. Vers. 13. bed of spice meaning a garden-bed wherein spice aromaticall is set as after in Song 6. 2. flowers or growne plants so named of being growne great the word also may bee translated towers which have their names of greatnesse The cheekes which are both sides of the face are likened here to a garden bed of sweet spice not barren or faded but sprouting and growne up to blade and flowre of sweet odours whereby the beard also that groweth out of the cheeks or jawes Esa. 50. 6. may be meant These cheeks of Christ thus adorned signifie his manlinesse and co 〈…〉 eline to all that by faith behold him and the sweetn 〈…〉 of the graces that flow from his heavenly countenance whiles being as a man growne up to yeeres of discretion he administreth all things discreetly justly and comfortably to his people The Hebrewes in the Chaldee paraphrase on this booke understand by the head the Law of God which is to be desired more then gold by the lockes of haire the interpretation of the words therein heaped together which are blacke to those that keep them not by the eyes his providence to behold and blesse his people by means of Counsellors Teachers Iudges c. by the cheekes the two tables of stone written with lines as with rewes of a garden of spices and yeelding acute and sweete senses passing myrrh that is oile of myrrh of sweet savour which passeth currant and is vendible among merchants as before in verse 5. This signifieth that
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here cōmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
affliction errour ignorance ariseth to her owne and others coÌ„fort Thus it is said to the Church Arise shine for thy light is come and the glorie of the Lord is risen upon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Esay 60. 1. 3. And to such as amend their wayes he promiseth Then shal thy light breake forth as the morning c. Esay 58. 8. faire as the Moone which is called in Hebrew Lebanah of her whitenes and bright shining When glory and prosperity is promised God saith Thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe Esay 60. 20. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold Esay 30. 26. but when affliction is threatned he saith The Sun and the Moone shall be darkned c. Ioel. 3. 15. Ezek 32. 7. 8. Here therfore the glorious state of the Spouse is signified to the admiration of others as it is said Thy renowne went forth among the heathen for thy beauty for it was perfect through my comlinesse which I had put upon thee saith the Lord God Ezek. 16. 14. cleare as the Sun or pure in Greeke choice as the Sun as v. 9. Christ himselfe is the Sun of righteousnesse Mal. 4. 2. the Woman his Spouse is clothed with the Sun Rev. 12. 1. because by faith she hath put on Christ Gal. 3. 27. by whose righteousnes impured she is purged from all sin and so is made glorious Here also we may observe in her the degrees of grace her first light being like the morning or day dawning her second beauty like the Moone her third degree like the Sun it selfe in brightnesse And so it is said The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4. 18. terrible to the enemies with whom she is to fight under the banner of Christs Gospell love Song 2. 4. having the weapons of her warfare not carnall but mighty through God to the pulling downe of strong holds c. 2. Cor. 10. 4. So Israel was a people saved by the Lord the shield of their helpe and who was the sword of their excellency Deut. 33. 29. God did put the dread of them and the feare of them upon the nations under the whole heaven who heard the report of them and trembled Deut. 2. 25. The people 's heard and were afraid sorrow tooke hold on the inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the inhabitants of Canaan melted away feare and dread fell upon them c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4. V. 11. I went down The words of Christ shewing how hee went to visit the garden of his Church Nut garden The originall word Egoz is not sound but in this one place the Gr. translateth it the Nut and most interpreters the Arabike also agreeth in which tongue Nuts are called Geuz It meaneth aromaticall trees fruits such as Christs gardens are planted with Song 4. 12. 13. 14. and so is to be understood of that fruit which wee call Nutmegs and the like The Chaldee paraphrast applyeth this Nutgarden to the second Temple builded by Cyrus commandement and the state of the Church then but these Prophesies seeme rather to meane the time under the Gospell as before is shewed the fruits of the valley fruits here properly meane the new greene or first ripe fruits such as are tidie and forward in the beginning of the yeare So after the winter of tribulation and wrath commeth the chearfull Spring of grace in the garden of the Church situate low and base as in a valley or bourne where it is watered with Gods Word and Spirit and made fruitfull The Greeke translateth it fruits of the bourne or streame In hot Countries gardens and orchards were wont to be planted neere bournes streames and pooles of water to make them fruitfull Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates or pomegranate trees by these and the former vines are meant the people called of God and planted in the garden of his Church which when they flourish in a good profession doe after bring forth the fruits of good workes to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel likened to a vine and their plenty of good workes as the Pomegranate is full of juice and kernels So in Song 7. 12. Vers. 12. I knew not These words seeme to be the continued speech of Christ though some thinke them spoken by his Spouse and by saying I knew not he meaneth experimentall knowledge or perceiving for things are spoken of God after the manner of men as in Gen. 18. â—1 I will goe downe now and see whether they have done altogether according to the cry of it which is come unto me and if not that I may know See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not may be understood of the former things that he perceived not the Vines to flourish or the Pomegranate to blossome and therefore calleth upon the Shulammitesse in vers 13. to Returne or that hee knew not neither was aware of the frowardnesse of his people which was beyond mans expectation and therefore hee furthered them as with Chariots to helpe and hasten them forward For Whosever hath to him shall be given and he shall have more abundance Matthew 13. 12. my soule-put me that is I put my selfe but the manner of speech noteth an earnest desire and hearty affection as my soule seeketh Eccles. 7. 28. my soule loveth Song 1. 7. my soule is troubled Psalme 6. 4. my soule hateth Esay 1. 14. my soule is joyfull Esay 61. 10. and many the like the charets of my willing people or of my princely or noble people in Hebrew ammi nadib that is my voluntary free bounteous or noble people The Greeke putting both words in one make it a proper name the charrets of A 〈…〉 adab it rather denoteth the people of Christ which are voluntaries in the day of his power Psalme 110. 3. sustained with a free or princely spirit Psalme 51. 14. and receiving the word with all readinesse or willingnesse of minde as Acts 17. 11. and 2. 41. To such Christ is as Charrets by the ministery of the Word to helpe and hasten them forward in grace and to defend them from their enemies For Charrets were used in warres Iosua 11. 4. 1 Samuel 13. 5. and when God threatneth vengeance unto the wicked he saith hee will come with his charrets like a whirlewinde to render his anger c. Esay 66. 15. And as the Prophets of old were the charret and horsemen of Israel 2 King 2. 12. and 13. 14. and peoples conversion unto Christ is called a bringing of them upon horses and in charrets
which I For thee my Loved layd-up warily Annotations HOw beautifull are The Shulammitesse or Spouse of Christ is here admired and praysed for her graces wherewith God had furnished her and adorned her whole body the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned and then other parts upward unto her head This description seemeth to bee made by her friends that called upon her to returne Song 6. 13. For Solomon or Christ is spoken of as another or third person after in v. 5. and 9. feet with shoes or steps goings in shoes hereby is meant her obedient walking in the faith and Gospell of Christ whereby she being freed from the misery and bondage of sin made free by the truth as Ioh. 8. 32. stood fast and walked stedily in the liberty and grace of Christ Gal. 5. 1. not going barefooted as was the manner of captives and others in miserie Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church saith I shod thee with Tachash skin Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation or stability of the Gospell of Peace Ephes. 6. 15. with the knowledge profession and obedience whereof she being firmely setled and defensed her feet and steps were now beautifull as the feet also of them that preach the Gospel of peace are said to bee beautifull Rom. 10. 15. bounteous princes daughter Hebrewes bath nadib that is daughter of the bountifull or of the Prince the Noble for Princes were stiled Bountifull or Benefactors Luke 22. 25. as being free liberall and willing to doe good unto others hereby is signified that shee was of noble race and ingenuous disposition ready and willing to serve the Lord and propagate the grace of his Gospell unto others as before Christ calleth them his willing or noble people Song 6. 12. And as a sonne or daughter of Belial meaneth one of wicked disposition Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles Eccles. 10. 17. is to bee of an ingenuous and noble disposition so to be a daughter of Nadib is to bee nobly and bounteously affected This title belongeth to such onely as beleeve in Christ which are borne not of bloods nor of the will of the flesh nor of the will of man but of God Iohn 1. 13. Wherefore when Christ was promised to reigne in justice it was sayd that then Nabal the foole or vile person should no more be called Nadib Liberall Noble or Bountifull Esay 32. 1. 5. joynts The originall word used onely in this place hath the signification of turning or going about and seemeth to meane the bones that turne and move in the hollow of the thighes these are likened to jewels or ornaments signifying the firme upright goodly and glorious stature gesture walking and conversation of this Princes daughter well beseeming the Gospell which she professeth being in fit orderly and due proportion as the Greeke version also implyeth artificer or faithfull craftsman in Hebrew A man of fidelity and skilfulnesse in his workmanship meaning here God or Christ for hee is the Artificer in heavenly things Hebrewes 11 10. and the Church with her gracious blessings is the worke of his hands Esay 60. 21. Verse 2. around goblet or a goblet or cup of roundnesse The Spouse being pâ—a sed before for her ready receiving of and holy stedfast walking in the Gospell of Christ is now further commended for her propagating the truth unto others likened to a mother conceiving and nourishing her children For Sion or Ierusalem named here the Shulammitesse Song 6. 13. is likened to a woman with childe travelling bringing forth children or a man childe and after noursing them with the breasts of her consolation Esay 66. 7. .11 So here first the navel by which the childe is nourished in the wombe is commended for the forme round as a goblet and for the nourishment which is as mixed liquor without scarcity wherewith the goblet is full and after her breasts with which the childe is nourished after it is brought forth are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that begetteth sometime to a mother travelling in childbirth sometime to a nurse cherishing her children 1 Corinth 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want or there wanteth not or shall not want but the former is more patheticall as wishing a continuall supply of grace for nourishment of the children of Christ though a promise also is herewith implyed mixture that is liquor mixed and tempered and so made fit to refresh and nourish For they used to temper and mixe their wine either with water or milke to allay the heat or with spices to make it more comfortable So the wisedome of God is said to have mingled her wine Proverbes 9. 2. Christ dranke his wine with his milke Song 5. 1. and after here is mentioned spiced wine Song 8. 2. and mixture or mixed wine was sought for of drunkards Proverbes 23. 29. 30. Esay 5. 22. The navel therefore not wanting mixture signifieth the juice of grace abundantly supplyed of God for the nourishing and cherishing of his yong children in the body of his Church so that both mother and infant are in health and good plight not destitute or any good even as to them that remember and keep Gods Law it is promised that health shall bee to their navel and marrow or moystning to their bones Proverbes 4. 18. an heape of wheat The supply and growth of grace â—s here further commended by likening her bâ—â—ly to an heape of wheat for in their harvest they gathered their come into floores where it was stacked up on heapes and after threshed Ruth 3. 7. Hag. 2. 16. To such a stacke or heape is her belly resembled signifying that her spirituall harvest being come she was ready to bring forth store of good yssue as wheat fit for the Lords Granary set about with lilies As the corne-floores in Israel being in the open fields were hedged about for safe defence so the belly of Christs Spouse bigge and ready to bring forth fruit unto him is beset as with an hedge of Lilies for her further comfort and glory So that her way was not hedged up with thornes as was the Harlots Hosea 2. 5. 6. but set about with Lilies denoting the graces wherewith the Spouse her selfe and those about her are invironed The Iewes applying these things to their Church estate in their Chaldee paraphrase understand by the Navel the Chiefe of their Synedrion or high Councill governing all as the childe is nourished by the navell in the mothers wombe the round goblet to signifie his cleare doctrine of the Law as the round moone so that the words of the Law are not wanting from his mouth as the waters of the great River running out
accompanied with a promise of all carefull and loving duty acceptation and obedience on her part For to finde him without or in the street where the Wisedome of God crieth and teacheth Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to goe forth to meete him as the virgins should to the Bridegroome Matth. 25. 6. and both lovingly boldly to entertaine and welcome him by receiving and obeying his Gospell as the sequell Shew 〈…〉 See also Song 3. 2. 4. would kisse thee a signe of love honour and of obedience as all are exhor 〈…〉 d to kisse the sonne Psal. 2. 12. See Song 1. 2. they should not despise me that is men should not or I should not be despised for so this manner of speech often importeth as is noted on Gen. 16. 4. Persons are despised or contemned when either they doe or are thought to doe that which is not honest or comely Gen. 38. 23. 2 Sam. 6. 16. or when they misse of their purpose and are laughed to 〈◊〉 with contempt Esa. 37. 22. Neither of these should befall her doing but her duty in 〈◊〉 and modest sort and obtaining Christ whom her soule desired What the state of a people is without Christ and how subject they are to shame and reproach the Lord himselfe sheweth in Esa. 54. 1. 4. 6. But them that honour God he will honour and they that despise him shall be lightly-esteemed 1 Sam. 2. 30. and if any man serve Christ 〈◊〉 will the Father honour Ioh. 12. 26. Vers. 2. I would leads thee to weet with honour and solemnity with joy and gladnesse for Kings and great personages are said to be sed brought along Esa. 60. 11. Psal. 45. 15. 16. Here that which the faithfull desire receive of God of Christ to be led and to be brought to his holy mountaine 〈◊〉 43. 3. they promise to doe unto Christ but the Lord doth it by the sight of his Word and Spirit Esa. 63. 14. Psal 143. 10. they doe it unto 〈◊〉 by earnest prayers stirring-up themselves to take hold on him Esa. 64. 1. 7. my mothers house the state of Ecclesiastical policie and publike assembly figured by the house or Temple of God in Ierusalem of old unto which the Chaldee paraphrase here referreth it but is fulfilled in Christian Churches which are Gods house and temple now Heb. 3 6. 2 Cor. 6. 16. especially in that Ierusalem which is the mother of us all Gal. 4. 26. See Song 3. 4. thou should instruct me or shalt teach shalt learne me speaking to Christ whose instruction shee would gladly receive Thus also the Greeke interpreteth it thou shalt teach me and the Chaldee thou shalt teach me to feare before the Lord. It may also bee referred to the mother aforesaid shee that instructeth her but the former seemeth most agreeable and sheweth both her desire and the end of bringing Christ unto her home that shee might be further taught and builded up by the doctrines of his Gospell And thus it is prophesied how in the last daies many people should say Come and let us goe up to the house of the God of Iakob and hee will teach us of his wayes and we will walke in his pathes c. Esa 2. 2. 3. Mich. 4. 1. 2. of spiced wine wine sweeted with a mixture or confection of spices such in the Law were put into the holy incense and oile Exod. 30. 34. 35. 23. 25. such were also used at the buriall of the dead 2 Chronicles 16. 14. and for banquetting as this place sheweth the juyce or the new-liquor the sweet-wine which hath the name of treading or pressing out of the pomegranats or grapes Hereby she signifieth that the word should not be fruitlesse in her but that she would honour Christ with her graces and render unto him such fruits of faith as should bee sweetned spiced with his owne Spirit in her wrung out of her by the same whiles she hath fellowship in his afflictions For when Christ administreth the comforts of his Word and Spirit hee giveth us wine to drinke Prov. 9. 1. 5. Esa. 55. 1. 3. and when wee bring forth the fruits of his Spirit and with them doe glorifie him and edifie our brethren he counteth himselfe refreshed as with wine and taketh pleasure in his people See Song 4. 10. and 5. 1. This juyce and wine spiced with the truth faith grace and spirit of the Lord is contrary to that cup in the womans hand full of abhominations and filthiness of her fornication the heresies idolatries and other fruits of the flesh with which 〈◊〉 the inhabitants of the earth were made drunke Rev. 17. 2. 4. Vers. 3. under mine head understand it prayer-wise as before let it be under or should be under my head The Spouse privy to her owne infirmities and desirous of strength and comfort from Christ 〈…〉 eth that she may be sustained by him and find rest to her soule in the feeling of his love whose grace is sufficient for her whose strength is made per 〈…〉 weakenesse 2 Cor. 12. 9. See before in Song 26. where the like words are used Vers. 4. I adjure you or I charge you by an oath 〈…〉 here injoying Christ desireth the continuance of his grace and chargeth her friends that they should by no means disquiet provoke or grieve him as shee had adjured them twise before Song 2. 7. and 3. 5. See the annotations there why should yee stirre that is doe not stirre for it will not be for your profit before it was said if yee stirre in the like sense and there in Song 2. 7. and 3. 5. the Roes and Hindes of the field were mentioned which are not here Vers. 5. Who is this this woman This either implyeth the springing up of a new Church conducted by Christ through the wildernesse of this world or if it be understood of the former it sheweth the admiration of the daughters of Ierusalem at her increase strong faith patience holy order c. whiles she followeth and relyeth upon Christ. So before in Song 3. 6. the wildernesse the peoples of this world out of which the people of God are chosen and called Ezek. 20. 35. Ioh. 15. 19. It signifieth also her former misery under persecution or under the bondage of sinne and satan from which shee escapeth by Christ for the wildernesse was a dry and thirsty land a land of drought and of the shadow of death Ezek. 19. 13. Ier. 2. 6. that leaneth or leaning cleaving to adjoyning associating her selfe it is a word not elsewhere used in Scripture and is borrowed from the Arabian language the Greeke translateth it confirming or strengthening her selfe It signifieth her weakenesse in her selfe unable to sustaine her steppes but her strength in Christ her beloved on whom she leaning by faith is confirmed against all doubts fears dangers difficulties tentations and by her union with him is made partaker of all grace and comfort for hee
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS