these two signifieth in Ezek. 3. 6. The Greek translateth of a smal voice of a slow tongue the Chaldee of a heavy speech and of a deep tongue This as other things in Moses may have reference to the effect of the Law which he administred as on the contrary the Psalmist prophesying of Christ had his tongue the penne of a speedy writer Psal. 45. 2. and the Spirit which is received not by the works of Moses law but by the hearing of faith in Christ Gal. 3. 2. causeth prophesie and other words of wisdome and knowledge Act. 2. 18. 1. Gor. 12. 8. 10. causeth the lips of those that are asleepe to speake Song 7. 9. By the Hebrew cannons no Priest that stammered lisped or was of an heavy mouth or tongue might lift up his hands to blesse the people Maimony in Misneh treat of Prayer chap. 15. S 〈…〉 Soe the notes on Num. 6. 23. Vers. 11 hath made or as the Greek translateth hath given Heb put the mouth to 〈◊〉 open eyed or open cared for the Hebrew word signifieth both these Esa. 42. 7. 20. and may have reference here to both The Greeke tranflateth the seeing Compare Psal. 146. 8 Esa. 61. 1. and 33. 5. 6. Vers. 12. I will be The Chaldee expounds it my word shall be the Greeke I will open thy mouth will tâ—aoh by my spirit as Christ in like manner promiseth his Apostles Matth. 10. 19. 20. Mark 13. 11. Luke 12. 11. 12. Vers. 13. by the hand thou shouldest that is by his hand or ministery whom thou shouldest send as being fitterthand or by the hand of any other whom thou wilt send The Chaldee and That gum Ierusalemy translate by the hand of him whom it is meet to send and the Greeke 〈◊〉 choose anâ— then able man whom thou wilt send Moses 〈◊〉 greatnesse of the worke would with draw his shoulder through infirmity God hereby 〈…〉 wing the imperfection of Moses administration and impossibility of the law to bring men to perfection when Moses could not bring Israel into the promised land 〈◊〉 3. 24. 25. 27. 28. Romans 8. 3. Hebrewes 7. 19. The hand of one is usually put for his ministerie as Moses now was sâ—m of God by the hand of the Angel which appeared to him in the bush 〈◊〉 7. 35. See Exodus 9. 35. Psal. 97 2â— Hag. 1. 1. Mal. 1. 1. Vers. 24. speaking speake that is speake well and eloquently Thus God distributeth his gifts by measure diversly to one is given by the spirit the word of wisedome to 〈…〉 ther the word of knowledge to another kindes of tongues to another the interpretation of tongues c. 1 Cor. 12. 8. 10. So among the Apostles 2 Cor. 11. 6. and 10. 10. Mar. 3. 17. Of this Aaron see after in Exod. 6. 20. 26. Vers. 15. the words which I have spoken to thee as the Greeke saith my words God signifying hereby that the Priests which came of Aaron should receive their doctrine from the Law which was given by Moses as Ezek. 44. 24. Mal. 4. 4 Levit. 6. 8. 9. I will be the Chaldee faith my word shall be the Greeke I will open thy mouth as vers 12. Verse 16. hee shall bee or it shall bee that hee shall be the word is doubled for more vehemency and assurance a mouth that is a spokes-man or as the Chaldee saith an interpreter In Exod 7. 1. he is callled his Prophet a God the Chaldee saith Rab that is a Master and the Ierusalemy Thargum addeth an inquirer of Doctrine from before the Lord. The Greeke translateth in things pertaining to God which very phrase Paul useth in Hebrewes 5. 1. The Hebrew Elohim God is after attributed to Iudges and Magistrates Exod. 22. 8. 9. Psal. 82. 6. and the reason is rendred by Christ because the word of God is given to them Ioh. 10. 34. 35. Here Moses though the yonger brother Exodus 7. 7. is preferred before Aaron his elder so God oftentimes disposed see Geneâ— 25. 23. and 48. 19. Vers. 17. this rod which was turned into a serpent as the Greeke addeth for explanation In verse 20. it is called the rod of God it was before Moses shepherds staffe Vers. 18. Iether called after Iethro in Greeke Iethor see Exod. 3. 1. in peace or with peace the Greeke translateth with health or welfare Vers. 19. thy saule that is thy life as Genesis 19. 17. So the Chaldee well explaineth it that sought to â—ill thee Though sometime to seeke the soule is taken in the good part as none seeketh for my soule Psal. 142. 5. that is careth for me or for my life yet usually it signifieth seeking to kill one and is sometime explained seeking the soule to take it away as 〈◊〉 Kings 19. 10. This phrase is often used So Matth. 2. 20. Vers. 20. sonnes two Gershom and Eliezer Exodus 18. 3 4. an asse the Greeke translateth 〈◊〉 as moe then one and often the Hebrew putteth the singular for many See Genesis 3. 2. This may argue Moses poore estate as Christs Zichar 〈◊〉 〈◊〉 â—od of God that is which God had appo 〈…〉 him to worke miracles with as verse 3. 17. So the Chaldee explaineth it the rod whereby miracles should be done from before the Lord. So in Exod. 17. 9. Vers. 21. have put or shall p 〈…〉 t in thy hand that is give thee power to doe What wonders signifie see on Exodus 7. 3 make strong or make 〈◊〉 fast 〈◊〉 and hard that hee shall not reâ—ut or yeeld therefore iâ— Exodus 7. 3. God useth another word I will den and so the Greeke translateth this here As before God 〈◊〉 Pharaohs heart to hate his people Psalme 105. 25. so now hee is said to make-strong and to harden his heart and of King Sichon the Lord hardened his spirit and made his heart strong or obstinate Deuteronomie 2. 30. and hardned the hearts of the other Canaanites Ioshua 11. 20. and made fatte and hardened the hearts of the Israelites Esay 6. 10. Iohn 12. 40. and gave them the spirit of slumber Romans 11. 8. As hardnesse is sinne so Pharaoh hardened his owne heart Exodus 9. 34. and so all wicked men Psalme 95. 8. but as it is a judgement and punishment for sinne GOD hardneth using hereunto sundry meanes sometime withdrawing his outward word and workes Psalme 147. 19. 20. Matthew 11. 21. 23. sometime the inward working of his spirit Genesis 6. 3. and sending outward meanes to deceive them 1 Kings 22. 20. 23. or strong delusions to blinde their mindes 2 Thes. 2. 10. 11. Romans 11. 8. 10. or making his word which they abuse to be the favour of death unto them 2 Corinthians 2. 15. 16. 1 Pet. 2. 8. or giving them over to a reprobate minde Romans 1. 28. or to Satan to be blinded and deluded unto destruction 2 Corinthians 4. 4. 1 Kings 22. 22 2 Thessal 2. 9. 12. So God is said to determine and to doe those things but justly
Isis and Osiris will they not stone us meaning doubtlesse they will Therefore the Greeke translateth we shall be stoned and the Scripture it selfe often resolveth such questions by affirmations as is shewed on Gen. 4. 7. and 13. 9. Vers. 27. shall say for they knew not how they should serve the Lord till they came thither Exod. 10. 26. The Greeke translateth hath said referring it to that generall precept in Exod. 5. 1. 3. Verse 28. not remove very farre or not in any ease remove farre Hebrew removing farre not remove farre of which phrase see Gen. 2. 17. intreat ye Greeke pray ye therefore for me unto the Lord meaning that the plague might bee taken away as verse 8. and 29. So Simon Magus requested the prayer of Peter Act. 8. 24. Vers. 29. that the mixed swarme may or as the Greeke translateth and the mixed swarme shall depart for these two phrases are used indifferently as one Evangelist writeth and the inheritance shall be ours Mark 12. 7. another saith that the inheritance may be ours Luk. 20. 14. See also the notes on Gen. 27. 4. and 12. 12. Herein Moses sheweth great faith that his praier shold be granted any more deceive Heb. adde to deceive or to mock as the word signifieth 1 Kin. 18. 27. this he said because he had promised the like before verse 8. but God will not be mocked Gal. 6 7. Iob 13 9. V. 32. made heavy by hardning his heart against the Lord see verse 15. and chap. 7. 14. sent not is the Greek are he would not send And often when things are denied to be done it implieth an unwillingnesse which the Holy Ghost sometime explaineth as David removed not the Arke 1 Chro. 13. 13. that is he would not remove it 2 Sam. 6. 10. CHAP. IX 1. God threatneth the fift Plague the murraine of cattell 4 but exempteth Israel 6 The Egyptians cattell die 7 yet Pharaoh is harned 8 God bringeth the sixt plague boyles upon man and beast 11 so that the MagiciaÌ„s cannot stand before Moses 12 yet Pharaohs heart is hardned 13 God threatneth Pharaoh more severely 22 The seventh plague of hayle and fire falleth upon men and beasts and fruits of the earth 27 Pharaoh confesseth his sinne and sueth to Moses 33 who praieth to God and the plague ceaseth 34 whereupon Pharaohs heart is hardned yet more AND Iehovah said unto Moses Goe in unto Pharaoh and speake unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For if thou refuse to send them away thou still wilt hold them Behold the hand of Iehovah is upon thy cattel which is in the field upon the horses upon the asses upon the camels upon the oxen and upon the sheepe a very grievous murraine And Iehovah will marvellously sever betweene the cattell of Israel and the cattell of Egypt and there shall not dye any thing of all that is the sons of Israel And Iehovah appointed a set time saying To morrow Iehovah will doe this thing in the land And Iehovah did this thing on the morrow and all the cattle of the Egyptians dyed but of the cattell of the sons of Israel died not one And Pharaoh sent behold there was not any one of the cattell of Israel dead and the heart of Pharaoh was made heavy and hee sent not away the people And Iehovah said unto Moses and unto Aaron Take to you your hands full of ashes of the fornace and let Moses sprinkle it towards the heavens in the eyes of Pharaoh And it shall be turned to small dust upon all the land of Egypt and it shall bee upon man and upon beast to a boile breaking forth with scalding blaines in all the land of Egypt And they tooke ashes of the fornace and stood before Pharaoh and Moses sprinkled it towards the heavens and it was boyle 〈◊〉 standing blaines breaking forth up on man and upon beast And the Magicians could not stand before Moses because of the boyle for the boyle was upon the Magicians and upon all the Egyptians And Iehovah made strong the heart oâ— Pharaoh and he 〈◊〉 not unto them even as Iehovah had spoken unto Moses And Iehovah said unto Moses Rise eately in the morning and stand before Pharaoh and say unto him Thus saith Iehovah the God of the Hebrewes Send away my people that they may serve me For at this time I will send all my plagues into thy hart and upon thy servants and upon thy people that thou maist know that there is none like me in all the earth For now 〈◊〉 sent out my hand and I had smitten thee and thy people with the pestilence and thou hadst beene cut off from the earth But in very deed for this have I raised thee up for to shew in thee my power and that my name may be declared in all the earth As yet exaltest thou thy selfe against my people that thou wilt not send them away Behold I will raine about this time to morrow a very heavie haile such as hath not beene the like in Egypt since the day it was founded even untill now And now send and speedily gather thy cattell and all that thou hast in the field every man and beast which shall bee found in the field and shall not bee gathered into the house the haile shall even come downe upon them and they shall die Hee that feared the word of Iehovah amongst the servants of Pharaoh made his servants and his cattell flie into the houses And hee that set not his heart unto the word of Iehovah he left his servants and his cattell in the field And Iehovah said unto Mosis Stretch forth thine hand towards the heavens and there shall bee haile in all the land of Egypt upon man and upon beast and upon every herbe of the field in the land of Egypt And Moses stretched forth his rod towards the heavens and Iehovah gave voices and haile and fire went upon the ground and Iehovah rained haile upon the land of Egypt And there was haile and fire catching it selfe among the haile very heavie such as there was not the like in all the land of Egypt since it was a nation And the haile smote in all the land of Egypt all that was in the field from man even unto beast and the haile smote euery herbe of the field and brake every tree of the field 〈◊〉 the 〈◊〉 of 〈◊〉 where the 〈…〉 And P 〈…〉 and called for Mâ—ses and for 〈◊〉 and said 〈…〉 I have sinned thâ—◠〈◊〉 〈…〉 and 〈◊〉 and my peopl◠〈◊〉 quicked 〈…〉 for 〈◊〉 is 〈◊〉 that 〈◊〉 〈◊〉 no 〈◊〉 voices of God 〈◊〉 and I will send you away and 〈◊〉 shall 〈…〉 And Moses said u 〈…〉 When b 〈…〉 â—one out of the citie I will 〈◊〉 〈◊〉 my hands unto Iehovah the voices shall cease and the haile shall be no more that thou â—â—ist know that the earth is Iehovahs But thou and thy servants I
which the wicked of their owne accord doe also rush into most unjustly as Acts 4. 27. 28. 2 Samuel 12. 11. 12. And he hath mercie on whom he will and whom he will bee hardeneth Romans 9. 18. The Hebrew Doctors though they erre about mans free-will yet say that it may be a man sinneth so great a sinne or so many sinnes as judgement is given from the Iudge of truth that vengeance be taken on the sinner for the sinnes thâ—â— he hath done willingly wittingly and that repentance be with-holden from him and leave is not permitted him to 〈◊〉 from his wickednesse but that hee die and perish in the sinne that he hath done This is that which the holy blessed God saith by the hand of Esaias Make the heart of this people fat c. Esa. 6. 10. Likewise heâ— saith But they mocked the messengers of God and despised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no healing 2 Chro. 36. 16. as if he should say they sinned willingly and multiplied their trespasses till they were condemned to have repentance with-holden froÌ„ them for that is the healing Therefore it is written in the Law And I will make strong the heart of Pharaoh because Pharaâ—h sinned of himselfe first and did evill unto Israel which were strangers in his land as it is said Comâ— on let 〈◊〉 deale wisely with them Exodus 1. 10. hee gave sentence that repentance should bee with-holden from him till vengeance were taken on him Therefore GOD hardened his heart And why then sent his unto him by the hand of Moses saying let my people goe and repent thou when as GOD had said unto him but thou and thy servants I know that yee will not yet feare c. Exodus 9. 30. And indeed for this have I raised thee up c. Exod. 9. 16. c. To the end that he might make knowne to those that come into the world that when God with-holdeth repentance from a sinner heaâ— cannot repent but shall die in his wickednesse which hee did at the first of his owne accord Maimony treat of Repentance chap. 6. S. 3. Whereas the Rabbine saith of repentance that that is the healing we may better say that the forgivenesse of sinnes upon their repentance and faith in God is the healing for whereas it is written lest they should be converted and I should heale them Matth. 13. 15. another Evangelist expoundeth it lest they should bee converted and their sinnes should be forgiven them Mar. 4. 12. With his other doctrine of God with-holding repentance from some sinners we may compare that of the Apostle in Heb. 6. 4. 6. of those whom it is impossible to renew unto repentance Vers. 22. my first borne This sheweth both the right which God had in them and the love which he bare unto them Gen. 22. 2. Psal. 89. 28. 1 Ioh. 3. 1. This grace Israel obtained by adoption in Christ Ioh. 1. 12. Rom. 8. 14. 15. Heb. 12. 23. Hos. 11. 1. And by Israel here is meant the people the sonnes or Church of Israel as all Israel 1 King 8. 62. is in verse 63. all the sonnes of Israel and in 2 Châ—on 7. 4. 5. called all the people So all Israel 2 Chron. 10. 3. is expounded all the Church or congregation of Israel 1 Kings 12. 3. Howbeit as the like speech in Hos. 11. 1. is applied unto Christ himselfe Matth. 2. 15. so is this place by the Hebrew Doctors in their Midras or Comment on Psalme 2. 7. Vers. 23. And I or Therefore I see Gen. 31. 44. say unto thee This manner of speech is with authority as commanding so the Greeke translateth the word in Ios. 11. 9. and say in Luke 9. 54. and 4. 3. is for command and a thing spoken in Gods name 1 Chron. 21. 19. is said to bee commanded 2 Sam. 24. 19. and that which in Mark 7. 13. is called the word of God is in Matth. 15. 6. called his commandement send away that is by thy word let my sonne goe or suffer him to goe to wit willingly as that which in Mark 5. 12. is written Send us unto the swine is in Matthew 8. 31. and Luke 8. 32. Suffer us to goe And it is meant here of letting them goe free out of their servitude as after this word is used in like cases Exodus 21. 26. 27. for Egypt was the house of servants Exodus 20. 1. and 1. 13. thy first borne not onely of Pharaoh but of all the Egyptians as was fulfilled Exodus 12. 29. and upon all the hoast of Pharaoh Exod. 14. 28. Vers. 24. the way towards Egypt Iehovah the Greeke and Chaldee translate the Angell of the Lord. to kill him that is Moses who for neglect of circumcising his sonne was guilty of cutting off by the law of God Genes 17. 14. This severity God used toward Moses who was going to take charge of the Church of God and yet had such corruption in his owne family as that the seale of the righteousnesse of faith in Christ was therein omitted an evill example to all Israel So the Hebrew Doctors as the Zohar upon this place frame a speech from hence that God should say unto Moses Thou art going to deliver Israel and to bring downe a mighty king and thou thy selfe hast cast away my covenant from thee Others of them write that except the tribe of Leviâ— of whom it is said they kept thy covenant Deuteronomie 33. 9. all Israel besides omitted the covenant of circumcision in Egypt and were circumcised there by Moses that they might eat the passeover according to the law Exodus 12. 48. Maimony in Misneh tom 2. in Asure biah chapter 13. S. 2. Vers. 25. sharpe stone or sharpe knife but both Greeke and Chaldee versions call it a stone the Hebrew hath the name of edge or sharpenesse Psal. 89. 44. and a stone-rocke is so called for the sharpenesse of it So in Ios. 5. 2. mak thee knives of edges that is sharpe knives or of stones cast it Hebrew made it touch his feet the Chaldee saith brought it neere before him Hereby Moses feet seeme to be meant howbeit the Ierusalemy Thargum expoundeth it the feet of the Destroyer meaning of the Angell that came to kill Moses The Greeke translateth shee fell at his feet a husband or a bridegroome of bloods that is a bloody bridegroome or husband as a man of bloods 2 Sam. 16. 7. is a cruell bloody man so here Zipporah seemeth in indignation against her husband thus to call him Some thinke the childe is thus called because in the day of the circumcision it is as espoused unto GOD by the seale of the covenant The Chaldee translateth it for the blood of the circumcision let my husband be given me Vers. 26. hee let him goe or left off slaked from him by hee meaning GOD who sought before to kill Moses verse 24. So the Thargum Ierusalemy
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh lo◠〈◊〉 commeth forth to the waters and say 〈◊〉 〈◊〉 him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there to th◠〈◊〉 maist 〈…〉 that I am Iehovah in the 〈◊〉 of the 〈◊〉 And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be And Iehova◠did 〈…〉 there came a heavie 〈…〉 I the house of Pharaoh and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and sayd 〈…〉 the land And Moses said 〈…〉 to doe 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us We will goe three dayes
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâ—anslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. â—ye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soâ—â—e the things
Exod. 10. 28. And such is the end of the ministery of Moses law unto all hard hearted sinners Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul By faith Moses for sooke Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. Vers. 10. made strong that is as the Greeke expoundeth it hardned Herein the unsearchablenesse of Gods judgements is to be considered for as those whom he loveth he loveth unto the end Ioh. 13. 1. and putteth his feare in their hearts that they shall not depart from him Ierem. 32. 40. so the wicked whom his soule hateth Psal. 11. 5. he hardneth their heart from his feare Esay 63. 17. that though hee doe many miracles before them yet they beleeve not neither can they beleeve because hee hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and he should heale them Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart they treasure up unto themselves wrath against the day of wrath Rom. 2. 5. and God willing to shew wrath to make his power knowne endureth with much long-suffering the vessels of wrath fitted to destruction Rom. 9. 22. Of which Pharaoh is a most memorable example appointed of God for this that hee might shew his power in him and that Gods name might bee declared throughout all the earth Exodus 9. 16. Romanes 9. 17. CHAP. XII 1. The moneth wherein Israel went out of Egypt is made the first moneth 3 A commandement to prepare a Lambe for the Passeover 11 The manner of eating the Passeover 15 Unlevened bread must be eaten seven daies 22 The blood of the Lamb must be sprinckled on the doore posts 29 All the First-borne of Egypt are slaine 31 The Israelites are driven out of the land 35. They spoile the Egyptians 37 They journey to Succoth 43 The ordinance of the Passeover and who they are that may eat the same AND Iehovah said unto Moses and unto Aaron in the land of Egypt saying This moneth shall be unto you the head of moneths it shall be unto you the first of the moneths of the yeere Speake yee unto all the congregation of Israel saying in the tenth of this moneth That they take to them every man a lambe according to the house of their fathers a lambe for an house And if the house be too little to be for a lambe then shall he and his neighbour the next unto his house take according to the number of the soules euery man according to his eating yee shall make your count for the lambe A lambe perfect a male of the first yeere shall it be to you yee shall take it of the sheepe or of the goates And it shall be by you kept up untill the fourteenth day of this moneth the whole Church of the congregation of Israel shall kill it between the two evenings And they shall take of the blood and give it upon the two side-posts and upon the upper doore-post upon the houses wherein they shall eat it And they shall eat the flesh in that night rost with fire and with unlevened cakes and with bitter herbs they shall eate it Yee shall not eat of it raw or sodden at all in water but rost with fire the head thereof with the legs thereof and with the purtenance thereof And yee shall not let ought remaine of it untill the morning and that which remaineth of it untill the morning ye shall burne with fire And thus shall yee eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eat it in hast it is Iehovahs Passeover And I will passe through the land of Egypt in this night and will smite every first-borne in the land of Egypt from man even unto beast and against all the gods of Egypt will I doe judgements I Iehovah And the blood shall bee to you for a signe upon the houses where you are and I will see the blood and will passe over you and the plague shall not bee upon you to destruction when I smite the land of Egypt And this day shall bee unto you for a memoriall and ye shall festivally keepe it a feast to Iehovah throughout your generations shall ye festivally keepe it by an everlasting statute Seven daies shall ye eat unlevened cakes even in the first day ye shall cause the old leven to cease out of your houses for whosoever eateth levened bread even that soule shal be cut off from Israel from the first day untill the seventh day And in the first day there shall be unto you a convocation of holinesse and in the seventh day a convocation of holinesse not any worke shall bee done in them but that which shall be eaten of every soule that onely shall bee done of you And ye shall observe the feast of unlevened cakes for in this selfe-same day have I brought forth your armies out of the land of Egypt and yee shall observe this day throughout your generations by an everlasting statute In the first moneth in the fourteenth day of the moneth at the evening ye shall eat unlevened cakes untill the one and twentieth day of the moneth at the evening Seven daies old leven shall not be found in your houses for whosoever eateth that which is levened even that soule shall be cut off from the congregation of Israel be he of the stranger or of the home-borne of the land Any levened thing ye shall not eat in all your habitations yee shall eat unlevened cakes And Moses called for all the Elders of Israel and said unto them Draw out and take to you lambes according to your families and kill the Passeover And ye shall take a bunch of hyssope and dip it in the blood that is in the bason and strike on the upper doore-post and on the two side-posts with the blood that is in the bason and you yee shall not goe forth any man out of the doore of his house untill the morning For Iehovah will passe through to smite the Egyptians and will see the blood on the upper doore-post and on the two side-posts and Iehovah will passe over the doore and will not give the destroyer to come in unto your houses to smite And yee shall observe this thing for a statute to thee and to thy sonnes for ever And it shall be when ye are come in unto the land which Iehovah will give you even as hee hath spoken then yee shall keepe this service And it shall be when your sonnes shall say unto you What is this service to you Then ye shall say It is the sacrifice of the Passeover to Iehovah who passed over the houses of the sonnes of Israel in Egypt when hee smote the Egyptians and delivered our houses And the people bended downe the head and bowed themselves And the
water was given them for a gift and so the Chaldee interpreteth it from the wildernesse it was given unto them and Targum Ionathan from the wildernesse it was given them for a gift Vers. 19. to Nahaliel by interpretation the valley or bourne of God the Greeke calleth it Naadiel Chazkuni saith this is that which in Numb 33. 48. is called the plaines of Moab to Bamoth by interpretation High-places that is called Beth Iesimoth saith Chazkuni in Numb 33. 49. Vers. 20. in the field that is in the countrey of Moab This valley as Chazkuni saith is called in Numb 33. 49. Abel Shittim in the plaines of Moab the head of Pisgah by head may be understood the top of the mount Pisgah or the beginning of the same the Greeke translateth it from the top Chazkuni expoundeth it thus That Samab or High place which is in the field of Moab is the head of Pisgah or of the Hill that looketh toward Iesbimon which is a great wildernesse and it looketh that is the Hill Pisgah looketh and so the Greeke version referreth it thereto And Sol. Iarchi saith That Pisagh looketh toward the place named Ieshimon which signifieth a wildernesse because it is desolate Ieshimon in Greeke the Wildernesse and so the word is used for a wildernesse in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere All these places are by the Chaldee paraphrast referred to the Well aforesaid thus And from the place where it was given unto them it descended with them to the valleyes and from the valleyes it ascended with them to the High places and from the High places to the valley that is in the field of Moab c. So Targum Ionathan to the like effect and others Vers. 21. Israel sent Messengers in Greeke Moses sent Messengers which seemeth to be taken from D 〈…〉 2. 26. where Moses saith I sent messengers F 〈…〉 ie is very frequent when things are done by a multitude where one is chiefe that the action is ascribed either to the multitude or to him that is 〈◊〉 indifferently as They made peace with 〈◊〉 and served him 1 Chron. 19. 19. or They 〈◊〉 peace with Israel and served them as another Prophet recordeth it 2 Sam. 10. 19. So Ie 〈…〉 he brought forth the Kings sonne and he put the 〈◊〉 upon him 2 King 11. 12. or They brought forth the Kings sonne and they put upon him the crowne 2 Chron. 23. 11. and they offered burnt-offerings 1 Chron. 16. 1. or David offered burnt-offerings 2 Sam. 6. 17. and many the like The occasion of this message now sent by Israel was the commandement of God who willed them to goe 〈◊〉 against Sihon and to possesse his land Deut. 2. 24 25. Sâ—hon or Sichon in Greeke Seon King of the Amorites his chiefe citie was Hesbon Deut. 2. 26. saying the Greeke version addeth from Deut. 2. 26. with peaceable words saying Vers. 22. Let me passe in Greeke Let us passe which phrases are often used indifferently when they are spoken of a multitude and so the Scripture serreth this downe both wayes Let me passe as here and in Deut. 2. 27. and Let us passe Iudg. 11. 19. thorow thy land that so I may come into the land of Canaan unto my place Iudg. 11. 19. Deut. 2. 29. we will not turne in Deut. 2. 27. I will not turne speaking of the multitude as of one man into field or into vineyard to the right hand or to the left Deut. 2. 27. See Num. 20. 17. of the well in Greeke of thy well meaning of any of his wells for nought but they would buy their water of him for money Deut. 2. 28. the Kings way the high way common for all which in Deut. 2. 27. is set downe thus by the way by the way See also Num. 20. 17. Vers. 23. would not grant Hebr. granted or gave not that is would not give or suffer as where it is said David removed not the Arke 1 Chro. 13. 13. another Prophet openeth it thus David would not 〈◊〉 the Arke 2 Sum. 6. 10. And so Moses explaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us passe thorow him The cause why he would â—ot was feare distrust as it is written But Si 〈…〉 〈◊〉 not Israel to passe thorow his coast Iudg. 11. 〈◊〉 â—ut chiefly it was of the Lord who purposed to destroy the Amorites as Moses saith For fehovah thy God hardned his spirit and made his heart strong that he might give him into thine hand Deut. 〈◊〉 Iahaz or Iahats in Greeke Fassa in La 〈…〉 Iasa the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21 34. Vers. 24. Israel smote him for Iehovah the God of Isâ—ael delivered Sihon and all his people into Israels had Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God in Ps. 135. 10 11. and 136. 17 18 19. And in Amos 2. 9. God saith I destroyed the Amorite before theÌ„ whose height was like the height of the Cedars and he was strong as the O 〈…〉 yet I destroyed his fruit from above his roots from beneath was strong by reason that it was â—enced with Iabbok which was a river by mountines and cities on them Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok so that Sihon tooke them not from them and as for Israel they might not warre â—gainst the Ammonites Deut. 2. 19. Vers. 25. tooke all these cities utterly destroying men women and children of every citie but the cattell and spoile of the cities they tooke also Deut. 2. 34 35. the daughters that is as the Chaldee explaineth it the townes or villages thereof for the chiefe-cities are counted as mothers the villages about them as daughters thorowout the Scriptures Ezek. 16. 44 45 46 48 53. Therefore as here it is said Hesbon and her daughters so elsewhere wee reade Hesbon and all her cities Ios. 13. 17. And that which is called a citie and a mother in Israel 2 Sam. 20. 19. is in the Greeke interpreted a citie and a mother citie Metropolis in Israel These daughters Moses calleth unwalled cities Deut. 3. 5. Vers. 27. that speake in proverbs or that speake parables in Greeke Aenigmatists they that speake riddles such in Israel were the prophets that used to speake by parables as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words to the reproach of persons that are brought downe from high estate to misery as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak 2. 6. and so it is meant in this place The Hebrewes Tanchuma and Sol. Iarchi expound these that spake in proverbs to be Balaam and Beor his father as wee reade that Balaam tooke up his parable against Amalek and others when he prophesied their destruction Numb 24. 20. 23. Iarchi saith that Sihon was not able to subdue them and
Balaams word as it was related was so farre from causing the King to leave off his wicked purpose that it was as a whetstone to sharpen it and caused him to attempt it a fresh with stronger assaults both in persons and proffers Vers. 16. Be not letted or be not forbidden or withholden the Greeke translateth I pray thee delay not or slack not to come unto me w ch phrase is used in Act. 9. 38. where the disciples send to Peter desiring him that he would not delay to come to them It meaneth here that Balaam neither of his owne will nor by any other meanes would be stayed or hindered from comming Vers. 17. Honouring I will honour thee that is I will surely and highly honour thee which the Greek explaineth I will honorably honor thee This offer as it agreed with the majestie of the King so with the ambition and covetousnesse of the Prophet and Satan so carried the matter betweene them as made most for his advantage By this bait he allured the woman to eat of the forbidden fruit promising unto her opening of eyes and likenesse unto God Gen. 3. and by it he hoped to have taken Christ himselfe when he promised to give him all the kingdomes of the world and the glory of them Matth. 4. 8 9. and now with it he prevaileth over Balaam and still doth over Prophets of Balaams spirit I will doe in Greeke I will doe unto thee The kings of the earth if they may have their desires fulfilled will honour their Prophets and doe all that they say Thus the Prophets of Baal were fed at Iezabels table when the Prophets of the Lord were fed in caves with bread and water 1 King 18. 19 13. and the witnesses of Christ prophesie in sackcloth Rev. 11. 3. Vers. 18. I cannot goe beyond or I may not transgresse The word signifieth sometime unabilitie whereby a man cannot sometime unlawfulnesse whereby one may not and consequently will not doe a thing as in Gen. 34. 14. and 43. 32. and 44. 26. Balaams speech here seemeth to imply all for as he might not lawfully being forbidden of God so neither could he being restrained of God who would not suffer him to curse Israel But for Balaams will it was corrupt being in love with the wages of unrighteousnesse 2 Pet. 2. 15. therefore he sought of God that he might have done it Num. 23. 1. 14. but the Lord would not heare him Deut. 23. 5. the mouth that is as the Greeke openeth it the word in Chaldee the decree of the word of the LORD Iehovah my God by this it appeareth that Balaam the Syrian and so the people to whom he was a Prophet did know and worship the true God though corruptly and it may be other gods also with him And that other peoples as the Temanites Shubites Naamathites and Buzites kept the knowledge and service of the true God is manifest by Iobs history Iob. 2. 11. and 32. 2. and 42. 7 8 9. Also the Name of God Iehovah was both knowne and pronounced by Balaam and other peoples together with the Hebrewes who now many ages since have abstained from pronouncing of it as is noted on Num. 6. 24. lesse or more or little or great understand little thing or great as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36. meaning any thing at all to which the Greeke addeth of mine owne minde In Balaam here is a picture of covetous hypocrites which pretend they would not doe against the Word of God for an house full of gold when they will doe it for an handfull as this Prophet laboured with all his might to doe the thing which God had forbidden him Vers. 19. that I may know or and I will know that is inquire what Iehovah will adde to speake with mee that is will speake more unto mee Here hee beginneth to discover himselfe and his love to Balaks wages in that he resteth not in Gods will plainly revealed to him before and that he tempteth God by this second consultation as if he were changeable like himselfe and would respect the person of the King or Prophet to speake otherwise than he had done For where he pretended to know more he intended and desired to heare otherwise and contrary to that which hee knew to bee the minde of God But Gods people should rest in that which they know to bee his word and will and if any teach otherwise to let him be accursed Galat. 1. 8 9. Vers. 20. If the men be come that is Forasmuch is or Seeing the men are come So the word If meaneth also in Song 1. 8. goe with them God 's permitting of Balaam to goe with these second Embassadours when he had forbidden him to goe with the first was in wrath against the Prophet who stood not in the Lords first counsell and therefore he was in danger to have died by the sword of the Angell verse 33. and â—aindeed slaine by the sword of Israel Ios. 13. 22. In the meane time both hee and the King had hope that they might effect their evill purpose seeing that God himselfe seemed to change his minde so being hardned they went on with altars and sacrifices to procure leave from God to 〈…〉 se his people Num. 23. 1. For when men will not hearken to the voyce of the Lord hee withdraweth his grace and giveth them up to the perver intendment of their owne heart and lets them walke in their owne counsels Psal. 81. 12 13. but yet or but surely the word c. By this restraint God signifieth the continuance of his good will towards Israel though in such words as Balaam might still conceive hope to obtaine his desire for the first answer was plaine thou shalt not curse the people verse 12. in which hee not resting hath now a darker Oracle thou shalt doe the word that I shall speake unto theâ— when hee knew not what God would speake Thus when the will of God is known and not regarded he taketh from men the certaintie of their knowledge and causeth his word to be darke and doubtfull unto them so that they stumble at it 1 Pet. 2. 8. the Sunne goeth downe over the Prophets and the day is darke over them Mich. 3. 6. Balaam thought he should have heard more from God but heareth lesse and loseth that which he had learned before that shalt thou doe this both taught Balaam his dutie that he ought to doe it willingly and closely signified that that hee should doe though against his will For the Lord bringeth to nought the counsell of the heathens he maketh of none effect the devices of the peoples but the counsell of the Lord standeth for ever Psalm 33. 10 11. And hee restraineth the wicked of their wils putting his hooke in their nose and his bridle in their lips Esay 37. 29. even Satan himselfe is limitted as in Iobs case Iob 1. 12. and 2. 6. and cannot
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their 〈◊〉 he Greek translateth considered their labour in Chaldee their ser 〈…〉 de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and 〈◊〉 are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. 〈◊〉 so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâ—koum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
and then the owner of the asse might use it for his own service which otherwise he might not doe Deut. 15. 19. breake the necke or cut off the necke as the word is translated in Deut. 21. 4. and Esay 66. 3 where it is spoken of a dog The Ierusalemy paraphrast here expoundeth it kill it redeeme for five shekels of money Num. 18. 16. And by the Hebrew Doctors the father when hee redeemed his sonne was to blesse God who gave this commandement and preserved his sonnes life And if the father transgressed and redeemed not his son he was when he came to age to redeeme himselfe Maimony treat of First fruits chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of Gods elect the Church of the first-borne which are written in heaven Heb. 12. 23. from the second death for in respect of the first death no man can give any ransome to God Psal. 49. 8. 9. Heb. 9. 27. Vers. 14. to morrow that is in time to come see the notes on Gen. 30. 33. The Greeke translateth hereafter elsewhere the Greeke keepeth the Hebrew phrase as in Deut. 6. 20. Ios. 4. 6. 21. us out the things done to the fathers are to be remembred as if they were done to the children so the Prophets explaine things as Psalm 66. 6. they passed through the river on foot there did we rejoyce in him and Hos. 12. 4. he found him in Bethel and there be stroke with us So the Hebrew Canons say Thorowout all generations a man is bound to shew himselfe as if it were he himselfe that came now out from the bondage of Egypt as it is written AND HE BROVGHT VS OVT c. and for this cause the holy blessed GOD hath commanded in the Law AND THOâ— SHALT REMEMBER THAT THOV WAST A SERVANT Deut. 15. 5. as if he should say As they so thou thy selfe wast a servant and camest out free and wast redeemed Maimony treat of Leven chap. 7. S. 6. The Apostle speaking of the things that befell Israel saith these things were our examples 1 Cor. 10. 6. and the Rabbines have a common saying Whatsoever happened to the fathers is a signe nuto the children R. Menachem on Gen. 12. Verse 15. was hard to send us that is was stubborn refusing to send us away Or hardned himselfe against sending us away so that hee would not let vs goe The Hebrew word which commonly signifieth to is sometime used for from as is noted on Gen. 36. 6. and so here Pharaoh hardned his heart from sending that is he would not send In 2 Chr. 11. 4. it is said they returned from going whereas in 1 King 12. 24. it is written they returned to goe Compare both for phrase and matter that in Iob 9. 4. who hath hardned himselfe against God and hath prospered the males or being males and this the Iewes understand of males simply for if it be a female or both male and female they hold it free from this service not holy at all Maimony treat of the First borne chap. 2. S. 5. Verse 16. phylacteries or frontlets in Hebrew Totaphoth typicall monuments called in verse 9. 4 memoriall the Greeke translateth them an unmoveable monument the Hebrew Doctors usually call them Tephillin prayer monuments because they used to binde them upon them when they prayed as is noted on verse 9. The Syriacke in Matt. 23. 5 keepeth that name but the Euangelist in Greeke nameth them phylacteries of conserving or keeping the memoriall of Gods Law whom wee follow in this translation So in Deut. 6. 8. and 11. 18. See the annotations there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 16 Section of the Law see Gen. 6. 9. and 28. 10. Vers. 17. the way of that is towards the land so in Num. 14. 25. the way of the red sea is towards it Or by the way as in the verse here following see warre that is be warred against by the Philistines who would deny them passage for they had before this killed some of the Israelites whiles they dwelt in Egypt in the dayes of Ephraim son of Ioseph as is mentioned in 1 Chron. 7. 21 22 23. Thus God provided for his peoples infirmity lest at the first they should bee discouraged and would not suffer them to be tempted above that they were able 1 Cor. 10. 13. So in his Law he ordained that no fearfull or faint-hearted should goe to warre Deuteron 20. 8. See also the notes on Genesis 11. 31. Vers. 18. went up it is the usuall phrase in the Scripture to call the journeying from Egypt to Canaan which was northward a going up as here and in Gen. 13. 1. and 44. 17. and often On the contrary from Canaan into Egypt they are said to goe dâ—â—â—e Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually harnessed or marshalled by five in a ranke the word in Hebrew hath the name of five either of the harnesse girded under the fift ribbe as the Chaldee translateth it girded or of marching five in a row The Greeke version saith in the fift generation but not well for Israell went out in the fourth generation as God foretold Gen. 15. 16. and this word is elsewhere used for armed or harnessed as Ios. 1. 14. and 4. 12. Iudg. 7. 11. Thus God led out his people with an high hand Exodus 14. 8. and trained them for future warres to conquer Canaan See Numb 1. 3. and 14. 3. 9. c. Vers. 19. swearing sworne or as the Greeke hath it sworne with an oath that is straitly and earnestly adjured Of this see Gen. 50. 25. Vers. 20. Succoth the place of Boothes see Exod. 12. 37. Etham in Greeke Othom Of this and their other journeyes see Numb 33. 6. c. the edge or the end that is which Etham was in the end or edge of the wildernesse Numb 33. 6. The Greeke translateth by the wildernesse Vers. 21. Iehovah called in Exodus 14. 19. the Angell of God meaning Christ whom the Israelites tempted in the wildernesse 1 Cor. 10. 9. he is named Iehovah our justice Ierem. 23. 6. went before them that is as the Greeke expoundeth it guided them pillar which in Hebrew is named of standing up or stabilitie and is by similitude here applyed to the cloud and fire that stood over the host of Israel as elsewhere smoake arising is called a pillar Iudg. 20. 40. and pillars of smoake Ioel 2. 30. are by the Apostle called vapour of smoake Act. 2. 19. In Psalm 105. 39. this cloud is said to bee spread for a covering so that it shadowed them from the heat of the Sunne and in it they were baptised 1 Corinth 10. 2. and as there was occasion it removed sometime before sometime behind them Exodus 14. 19. and in it God sometime appeared and spake Deut. 31. 15. Psal. 99. 7. but the ordinary use of it was to lead and to cover them Numb 9. 17. 18.
And it figured Christ his guidance and protection of his Church travelling through this world unto his heavenly rest as it is said The Lord will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shinning of a flaming fire by night for upon all the glory shall be a covering c. Esay 4. 5. 6. of fire the same dark cloud which shadowed them by day was also fire and gave them light by night Exodus 14. 19. 20. 24. So Christ baptised the Israelites in the cloud with the Holy Ghost and with fire 1 Cor. 10. 2. Matt. 3. 11. Esay 4. 2. 4. 5. Therefore Israel in faith did betake themselves under the shadow of Gods Majestie in this cloud and Moses sanctified the action by prayer Numb 9. 17. 18. 19. 23. and 10. 34. 36. 1 Cor. 10. 1. CHAP. XIIII 1 God instructeth the Israelites in their journey 5 Pharaoh pursueth after them 10 The Israelites are sore afraid and murmur 13 Moses comforteth them 15 God instructeth Moses to leade the people forward and with his hand and rod to divide the Sea for Israel to goe thorow 19 Gods Angell and cloud remove behinde the campe 21 The Israelites passe thorow the red Sea 23 The Egyptians follow them into the Sea 24. The Lord out of the cloud troubleth the Egyptians 26. Hee biddeth Moses stretch his hand over the Sea 27. It returneth to his strength and drowneth the Egyptians AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel that they turne and encampe before Pi-hahiroth betweene Migdol and the Sea before Baal-zephon over-against it shall yee encampe by the Sea And Pharaoh will say of the sons of Israel They are intangled in the land the Wildernesse hath shut them in And I will make strong the heart of Pharaoh and hee shall follow after them and I will bee honoured upon Pharaoh and upon all his Host and the Egyptians shall know that I am Iehovah And they did so And it was told the King of Egypt that the people fled and the heart of Pharaoh and of his servants was turned against the people and they sayd Why have we done this that wee have sent away Israel from serving us And hee bound his Charet and tooke his people with him And he tooke sixe hundred chosen Charets and all the Charets of Egypt and Captaines over every one of them And Iehovah made strong the heart of Pharaoh King of Egypt and hee followed after the sonnes of Israel and the sonnes of Israel went out with a high hand And the Egyptians followed after them and overtoke them encamping by the Sea all the horses the Charets of Pharaoh and his horse-men and his Army beside Pi-hahiroth before Baal-zephon And Pharaoh drew nigh and the sonnes of Israel lift up their eyes and behold the Egyptian marched after them and they were-sore afraid and the sonnes of Israel cryed out unto Iehovah And they said unto Moses Because there were no graves at all in Egypt hast thou taken us away to die in the wildernesse wherefore hast thou done this unto us to bring us forth out of Egypt Is not this the word which wee spake unto thee in Egypt saying Let us alone that we may serve the Egyptians For it had beene better for us to serve the Egyptians than that we should die in the wildernesse And Moses said unto the people Feare yee not stand still and see the salvation of Iehovah which he will doe for you to day for the Egyptians whom ye have seene to day yee shall not againe see them any more for ever Iehovah will fight for you and you shall hold your peace And Iehovah said unto Moses Wherefore criest thou out unto me Speake unto the sonnes of Israel that they goe forward And thou lift up thy rod and stretch out thy hand over the Sea and cleave it and the sonnes of Israel shall goe in to the midst of the Sea on dry ground And I behold I will make strong the heart of the Egyptians and they shall goe in after them and I will be honoured upon Pharaoh and upon all his army upon his charets and upon his horsemen And the Egyptians shall know that I am Iehovah when I am honoured upon Pharaoh upon his charets and upon his horse-men And the Angell of God which went before the campe of Israel removed and went behind them and the pillar of the cloud removed from before them and stood behind them And it came betweene the Campe of the Egyptians and the Campe of Israel it was a cloud and darknesse and it made light the night and the one came not neere the other all the night And Moses stretched out his hand over the Sea and Iehovah caused the Sea to goe backe by a strong East winde all the night and made the sea dry land and the waters were cloven And the sonnes of Israel went in to the midst of the sea upon the drie ground and the waters were a wall unto them on their right hand and on their left And the Egyptians followed and went in after them all Pharaohs horses his charets and his horse-men into the midst of the 〈◊〉 And it was in the morning watch that 〈◊〉 looked unto the campe of the Egyptians in the pillar of fire and of the cloud and troubled the campe of the Egyptian And tooke off their charet wheeles and led them heavily and the Egyptians said Let us flee from the face of Israel for Iehovah fighteth for them against the Egyptians And Iehovah said unto Moses Stretch out thy hand over the sea and the waters shall returne upon the Egyptian upon his charets and upon his horse-men And Moses stretched out his hand over the Sea and the sea returned to his strength at the looking forth of the morning and the Egyptians fled against it and Iehovah shooke off the Egyptians into the midst of the sea And the waters returned and covered the charets and the horse-men with all the armie of Pharaoh that came after them into the Sea there remained not so much as one of them But the sonnes of Israel walked on dry land in the midst of the sea and the waters were a wall unto them on their right hand and on their left And Iehovah saved Israel in that day out of the hand of the Egyptians and Israel saw the Egyptians dead vpon the sea shore And Israel saw the great hand which Iehovah did upon the Egyptians and the people feared Iehovah and they beleeved in Iehovah and in Moses his servant Annotations PI-hahiroth or the mouth of Hiroth that is the straight or passage betweene the mountaines of Hiroth for in Numb 33. 8. the word Pi that is Mouth is left out of the name Into these streights did God lead Israel both to free them from war with the Philistians Exod. 13. 17. 18. and to give the Egyptians occasion hereby to pursue them as the verses
wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha 〈…〉 of shepherds causing their flockes to lie downe 〈◊〉 〈◊〉 12. It meaneth the land of Canaan where God 〈…〉 uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
love thee and will blesse thee and multiply thee and he will blesse the fruit of thy wombe and the fruit of thy land thy corne and thy new wine and thy new oyle the increase of thy kine and the flockes of thy sheepe upon the land which hee sware unto thy fathers to give unto thee Blessed shalt thou be above all peoples there shall not be a barren male or a barren female among thee or among thy cattell And Iehovah will take away from thee all sicknesse and all the evill diseases of Egypt which thou knowest hee will not put upon thee but will lay them upon all that hate thee And thou shalt cat up all the peoples which Iehovah thy God giveth unto thee thine eye shall not spare them neither shalt thou serve their gods for that will be a snare unto thee If thou shalt say in thine heart These nations are moe than I how shall I be able to dispossesse them Thou shalt not bee afraid of them remembring thou shalt remember that w ch Iehovah thy God did unto Pharaoh and unto all Egypt The great tentations which thine eye saw and the signes and the wonders and the strong hand and the stretched-out arme with w ch Iehovah thy God brought thee out so will Iehovah thy God do unto all peoples of whose faces thou art afraid And also Iehovah thy God will send the hornet among them untill they perish that are left and that hide themselves from thy face Thou shalt not be affrighted at their faces for Iehovah thy God 〈◊〉 the midst of thee a great God a fearful And Iehovah thy God will plucke out these nations from thy face by little and little thou shalt not be able to consume them suddenly lest the wilde beasts of the field multiply upon thee But Iehovah thy God will deliver theÌ„ before thy face and will destroy them with a great destruction untill they be wasted out And hee will deliver their Kings into thine hand and thou shalt destroy their name from under the heavens there shall not a man stand before thy face untill thou have wasted them out The graven images of their gods shall yee burne with fire thou shalt not desire the silver and gold that is on them nor take it unto thee left thou be snared therein for it is an abomination to Iehovah thy God And thou shalt not bring an abomination unto thine house lest thou be a cursed thing like it detesting thou shalt detest it and abhorring thou shalt abhorre it for it is a cursed thing Annotations CHethite that is as the Chaldee explaines them Chethites Gâ— gâ—siteâ— c. See the notes 〈◊〉 〈◊〉 10. 16. Here Moses shewe◠〈◊〉 her 〈◊〉 whereby Is 〈…〉 might be drawâ—â— from the love and 〈…〉 diente of God even by communi 〈◊〉 〈…〉 h â—dolaters and their abomiâ—qtions which therefore they ought carefully to avoyd 〈◊〉 〈◊〉 that 〈◊〉 Paul also mentioneth in Act. 1â— 19. in rehearsing them the Scripture sometime 〈…〉 h â—o◠〈◊〉 fewer Gen. 15. 19. Eâ—â—d 23 l 23. 〈◊〉 a fâ—ll and perfect number Ase 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the many enemies of 〈◊〉 Church 〈◊〉 God will subdue though they 〈◊〉 migh 〈…〉 〈◊〉 〈◊〉 for his strength is made perfect 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12. 9. Vers. 2. before thee that is as the Gâ—â—â—ke explai 〈◊〉 here and in veâ— â—3 into thâ—â—◠〈…〉 ds So in D 〈…〉 23. 14. 〈◊〉 uttâ—r â—y destroy as acâ—â—rsâ—d or ana 〈…〉 zed see the notes on Exod. 〈◊〉 〈◊〉 Com 〈◊〉 with this Law Exod. 34. 11 1â— c. Vers. 3. make mariages or â—oyne in affinitie by 〈◊〉 of 〈…〉 ge and this concerned not the seven 〈◊〉 onely but all heathens Eâ—r 9 1. â—2 The Hebrewes say An Israelâ—te that lyâ—t◠〈…〉 th an 〈◊〉 of any other nation by way of 〈◊〉 or 〈◊〉 Is 〈…〉 〈…〉 sse that so lyeth with 〈◊〉 â—â—athen man they 〈◊〉 〈◊〉 â—â—e b 〈…〉 en by the Law Deut. 7. 5. whether it 〈◊〉 of the seven nations or of any other peoples it is 〈◊〉 〈◊〉 prohibition And so it is expounded by Ezra c. Maimony in Issurei biah chap. 12. sect 1. Vers. 4. from after me that is from following me and my Law The Gâ—â—eke translateth from me the Chaldee from after my feare other gods the Chaldee explaines it the idols of the peoples This was fulfilled even in Solomon the wise who clave in love unto strange women and they turned away his heart after other gods and his heart was not perfect with the LORD his God 1. King 11. 2. 4. will be kindled so it was against Solomon for this sinne the LORD was angry with him because his heart was turned from the LORD the God of Israel 〈◊〉 King 11. 9. Vers. 5. pillars or statues or standing images see Exod. 23. 24. and Levit. 26. 1. This Law was executed by the good Kings of Iudah 2 King 18. 4. and 23. 6. 14. gro 〈…〉 or trees planted for religious use whereof see the notes on Exod. 34. 13. here they are commanded to be 〈◊〉 downe in Deut. 12. 3. to be burnt with fire The Hebrewes say A tree which is planted at the first to be served or worshipped is unlawful for any use and that is Asherah the grove spoken of in the Law If it were not planted for religious use at the first but that afterward some man had worshipped it though all the body or stock be not unlawful al the boughes and the leaves and the branches and the fruits â—hat it bringeth forth all the while that it is worshipped they are unlawfull for any use A tree under which they have seâ— upon idol all the while that it 〈◊〉 under it the trge 〈◊〉 unlawfull for any use if the Idoll â—e taken from under it then it is lawfull because it was not the trâ—â— it selfe which was worshipped M 〈…〉 in treat of Idolotâ—ie â—â—ap 8. sect 3. 4. 〈◊〉 images to wit◠〈◊〉 〈◊〉 〈◊〉 as is expressed in 〈…〉 s. 25. Vers. 6. 〈◊〉 〈◊〉 Chaldee translateth it be 〈◊〉 pro 〈…〉 is 〈◊〉 treasure 〈◊〉 which is d 〈…〉 to any see Exod. 19. 〈◊〉 This space proceeding from 〈◊〉 〈◊〉 of God 〈◊〉 〈◊〉 〈…〉 lled in Christ Who gaâ—â— himselfe 〈◊〉 us that hee himselfe a peo 〈…〉 people 〈◊〉 of good workâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 7. 〈◊〉 his love o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8. the oath Gods irrevocaâ—â—e promise proceeding from â—grace of which there is often that by two immuâ—able things in which it was impossible for God â—o 〈◊〉 â—ee might 〈◊〉 a strong consolation Heb. 6. 17 18. ser 〈…〉 in Greeke and Chaldee ser 〈…〉 oâ— bo 〈…〉 A figure of our deliverance from these 〈◊〉 of â—â—nne and of men Ioh. 8. 34. 36. 〈◊〉 6. 14. 16 〈◊〉 〈◊〉 20. 1 Gor. 7. 〈◊〉 3. Vers. 9. Know therefore Hebr. And thou shalt know so in v. 11 See the notes on Gen. 31. 44. that love him see the notes on Exod. 20. 6. Vnto this
figure ouâ— gracious men from whose doctrine and conversation heavenly comforts doe flow in the Church Iudg. 9. 8. 13. Song 4. 13. and 6. 10. Hos. 10. 1. and 14. 7 8. Psal. 1. 3. and 52. 10. Vers. 9. eat bread so having the fruition of Gods blessings therein which sometime men have not though the land be fruitfull as Deut. 28. 30. 33. 39. 40. And for their sinnes it came to passe that they did eat bread by weight and with care Ezek. 4. 16. brasse these latter are for munition and other uses as the former were for food so all good things are implyed See also Deut. 33. 25. The mountaines as Gods store-houses were not onely fruitfull on the upmost face of them with corne and grasse and trees of sundry sorts but within their bowels as it were bred minerals and metals of great use for man iron is taken out of the dust and Brasse is molten out of the stone Iob 28. 2. Vers. 10. be full or satisfied which is a blessing that God giveth to the righteous Prov. 13. 25. Ps. 147. 14. the contrary to the wicked Mic. 6. 14. Hag. 1. 6. shalt blesse Iehovah that is shalt give him thankes as where it is said that Iesus tooke bread and blessed Mark 14. 22. another Evangelist saith he tooke bread and gave thankes Luke 22. 19. And as our Saviour teacheth us to blesse before we eat Mat. 14. 19 20. so this law chargeth us to blesse after we have eaten and as for meat and drinke so for other good things which we receive of God as David saith Blesse the LORD O my soule and forget not all his benefits Psal. 103. 2. and the Apostle commandeth In every thing give thankes for this is the will of God in Christ Iesus concerning you 1 Thes. 5. 18. The Hebrewes from this Law of Moses teach that although it be here said thou shalt eat and be full and thou shalt blesse c. yet if a man eat but a morsell so much as an olive he is to blesse after it And he is bound to blesse for all meat first and afterward to use it likewise if he be to smell unto any sweet thing hee is to blesse and after to have the fruition of it as also to blesse after whatsoever he eateth or drinketh though he drinke but one little draught or eat but a morsell And as they were to blesse for the use of the creatures so for every thing commanded in the Law they were first to blesse and then to doe the same Women and servants were bound to blesse their meat and little children also that they might be trained up in the Commandements Vncleane persons whatsoever uncleannesse they had might blesse notwithstanding Maimony tom 1. in treat of Blessings ch 1. s. 1. c. and chap. 5. sect 1. Vers. 11. lest thou forget Iehovah or that thou forget not Iehovah which the Chaldee expoundeth that thou forget not the feare of the LORD God is forgotten when his Commandements are neglected Psal. 106. 19 21. Ier. 2. 32. and he is remembred when his precepts are remembred and done Psal. 103. 18. Moses his next words shew this to be the meaning here So God is forgotten when his workes towards us are forgotten as appeateth after in vers 14. 15. c. Vers. 124 good that is goodly faire pleasant commodious see the notes on Gen. 1. 4. Vers. 14. lâ—fted up the Chaldee expounds it strengthned or hardned meaning with pride as is said of Nebuchadnezar Dan. 5. 20. and so lifting up of the heart meaneth as Deut. 17. 20. Ier. 48. 29. Dan. 11. 12. which is the way for men to forget God as is written They were filled and their heart was lifted up therefore have they forgetten â—e Hos. 13. 6. servants in Greeke and Chaldee servitude or bondage Vers. 15. â—ed thee or made thee goe to wit safely that thou shouldst not stumble as Esa. 63. 13. This grace David remembreth in Psal. 136. 16. Which led his people thorow the wildernesse c. This was by a pillar of a cloud by day and by a pillar of fire by night Exod. 13. 21. fearefull for it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow where no man dwelt Ier. 2. 6. fiery serpents or serpent burning serpent and scorpian the Greeke translateth where was the biting serpent and scorpion the Chaldee saith a place of barning serpents and scorpions See Num. 21. 6. c. 〈◊〉 scorpions Hebr. scorpion one for many as is noted on Gev. 3. 2. Scorpions are venemous creatures which hurt and sting with their tailes wicked men are likened unto such Ezek. 2. 6. Rev. 9. 3. 5. 10. as also unto Serpents Matth. 23. 33. drought or thirst meaning a land of thirst as is expressed in Esa 35. 7. and so the Chaldee here translateth a place of drinesse rocke of flint that is hard and dry rocke from whence God gave them water twise Exod. 17. and Num. 20. Of this mercy David sung that God turneth the rocke to a lake of watens the flint to a fountaine of waters Psal. 114. 8. After Moses speaketh figuratively of oile out of the flints rocke Deut. 32. 13. Vers. 16. Mavna where of see before vers 3. and Exod. 16. thy latter end for though no chastening for the present seemeth to be joyous but grievoin yet afterward it yeeldith the peaceable fruit of righte on snesse unto them which are exercised shereby Hebr. 12. 11. Vers. 17. And thou say understand from vers 12. lest thou say that is as the Greeke translateth and say not gotten Hebr. made that is as the Chaldee expoundeth it gotten So in vers 18. wealth or power meaning wealth or goods as the Chaldee hath it Vers. 18. that it is he or for it is he Riches and wealth in the land of Canaan figuring spirituall riches in Christ were the speciall gift of God for The blessing of the LORD it maketh rich Prov. 10 22. but Israel forgat this as God saith For she did not know that I gave her corne and wine and oile and multiplied her silver and gold Hos. 2. 8. Vers. 19. other gods the idols of the people saith the Chaldee paraphrast These words shew what the forgetting of God meaneth so Psal. 106. 19 21. Itestifie the Greeke addeth I take heaven and 〈…〉 th to witnesse against you So Moses him-selfe elsewhere speaketh in Deut. 30. 19. parishing ye shall perish that is ye shall assuredly and speedily perish not with standing your wealth and prosperity as it is said Neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath but the whole land shall be devoured by the fire of his jealiousie Zeph. 1. 18. Vers. 20. not heare that is not obey the voice which the Chaldee explaineth not receive the word of the LORD CHAP. IX 1. Moses teacheth Israel now ready to
by it if thou performe this dutie to thy poore brother The Greeke explaineth it for this thing the Lord blessing will blesse thee Vers. 6. blesseth thee or hath blessed thee that is will surely blesse thee a promise spoken of as already done thou shalt lend God will so blesse thee that thou shalt have enough to lend and shalt not need to borrow so it is explained in Deut. 28. 12. rule over many as other wayes so particularly by lending unto them being richer than they for The rich ruleth over the poore and the borrower is servant to the man that lendeth Pro. 22. 7. Compare also Psal. 37. 21 26. Vers. 7. any of thy gates or one of thy gates which the Greeke and Chaldee expound cities not make strong that is not harden thine heart for so these phrases doe one open another as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it not turne away thine heart the Apostle calleth it a shutting up of the bowels of compassion from him that hath need 1 Iohn 3. 17. shut thine hand that is abstaine from giving contrary to the opening of the hand in vers 8. Vers. 8. open thine hand that is be bountifull and give so againe in v. 11. Thus it is said of God Thou openest thine hand they are filled with good Psal. 104. 28. and 145. 16. Our Saviour saith Doe good and lend hoping for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kinde unto the unthankefull and to the evill Be ye therefore mercifull as your Father also is mercifull Luke 6. 35 36. Vers. 9. a thought Hebr. a word used generally for any thing or thought the Greeke saith a hidden word or secret thing in thy hart or with thy hart of Belial that is of wickednesse see Deut. 13. 13. This is to be referred unto the former a word or thought of Belial as they are joyned in Ps. 101. 3. 41. 9. that is a wicked thing or thought in thy hart and so the Greeke explaineth it an unlawfull thing Some referre it to the latter the hart as if he should say a thought in thy wicked heart thine eye be evill hereby is meant the manifestatiō of a covetous affection as is after shewed by the effect and thou givest not unto him and proceedeth from an evill heart v. 10. for the eye declareth what is in the mind This Solomon teacheth by the contrary saying He that hath a good eye shall be blessed for hee giveth of his bread to the poore Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour with a good eye diminish not the first fruits of thine hands But an evill eye signifieth envie and covetousnesse as Eat thou not the bread of him that hath an evill eye Pro. 23. 6. and Is thine eye evill because I am good Matth. 20. 15. and Christ saith that an evill eye proceedeth from within out of the heart of men Mark 7. 21 22. it be sinne unto thee or sin in thee that is a great sinne for which thou shalt be condemned as is shewed in Matth. 25. 41 42 45. Thus sin is used sundry times for a most sinfull and damnable action as The thought of foolishnes that is of the foole is sin Pr. 24. 9. and If I had not done among thē the works which none other man did they had not had sin Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater the sooner punished when the poore for want of releefe doe cry unto God Vers. 10. Giving thou shalt give that is In any wise give and that freely bountifully c. So in v. 11. opening thou shalt open thine hand thine heart shall not be evill or let not thine heart be evill that is grudge not grieve not nor distrust the providence of God So the Greeke translateth thou shalt not be grieved in thy heart This is spoken of the heart because a pretence of liberality is sometime made without a good heart as is shewed in Prov. 23. 6 7. Hereupon it is said Every man according as he purposeth in his heart so let him give not of griefe or of necessity for God loveth a cheerefull giver 2. Cor. 9. 7. will blesse thee and consequently will inrich thee for the blessing of the Lord it maketh rich Prov. 10. 22. Other blessings also are implied for he saith If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darknesse shall be as the noone day and the LORD will guide thee continually and satisfie thy soule in droughts make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Esay 58. 10 11. Verse 11. not cease out of the land or from the middest of that is from within the land Though God is able abundantly to supply all mens wants yet suffereth he some to have need as for other causes so to make triall of the love and compassion of his people to their poore brethren Yee have the poore with you alwaies and whensoever yee will yee may doe them good Mar. 14. 7. Vers. 12. an Hebrew or an Hebrewesse that is as the Chaldee expoundeth it a sonne of Israel or a daughter of Israel for the Israelites were called Hebrewes Exod. 2. 6. afterward when the other tribes were fallen from God and the tribe of Iudah abode in the truth Hos. 11. 12. they were called Iewes Ier. 34. 9. Ezra 5. 5. and 6. 7 8. c. Est. 4. 7. and 9. 1. sold unto thee of the selling of the Hebrews see the Lawes fore-given in Exod. 21. 2. 11. Levit. 25. 39. 55. The Hebrew Expositors understand this Law here given for him that was sold by the Magistrate according to Exod. 22. 3. and not for such as sold themselves Maim treat of Servants c. 3. s. 12. but it seemeth by the words of Moses and by Ier. 34. to extend further in the seventh yeere to wit from the time of his sale for this is not the seventh yeere the yeere of release fore-spoken of in v. 1 2 9. see the annotations on Exod. 21. 2. send him out free or let him goe out a free man This was not an intermission of service for the seventh yeere onely but a full release for ever wherefore God blameth the Iewes in Zedekiahs daies who had released their servants and afterward caused them to returne and brought them into subjection and servitude again Ier. 34. 14 15 16. c. Neither was this release to be purchased by the servants of their friends but was for nothing Exod. 21. 2. This Sabbath or seventh yeere figured the acceptable yeare the time of grace by Christ who releaseth freely by his Gospell such as were the servants of sinne and Satan Esay 61. 1 2. Luk. 4. 18 19. Rom. 6. 12 13 14.
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum 〈◊〉 by Lot or the like thy brethren in this Christ was figured as also in his other functions of 〈…〉 phesie and Priesthood for so it is written Ie 〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards â—â—ee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour â—â—but when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
creatures and mercy in respect of their misery I heale so in Iob 5. 18. Hee maketh sore and bindeth up he woundeth and his hands doe heale And in Hos. 6. 1. He hath torne and hee will heale us he hath smitten and hee will bind us up Ionathan in his paraphrase saith I have smitten the people of the house of Israel and I will heale them in the latter daies that delivereth or can deliver so in Esay 43. 13. even before the day was I am hee and there is none that delivereth out of mine hand I will worke and who shall let it It teacheth us the omnipotency which God onely hath Vers. 40. For I lift or when I lift up my hand which is a signe of swearing as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here explaineth it I will lift up my hand unto heaven and sweare by my right hand and say c. Though the lifting up or stretching forth of the hand is also for a signe to make the hearers attentive Esay 49. 22. Act. 26. 1. I live understand as I live these are the words of an oath as in Ier. 4. 2. thou shalt sweare Iehovah liveth And because God can sweare by no greater he sweareth by himselfe Heb. 6. 13. So the Angell lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 5 6. And as an oath is for confirmation and to shew the immutability of his counsell Heb. 6. 16 17. so here God confirmeth the former threatnings and promises by an oath which Ionathan in his Thargum explaineth thus As I live so will I not breake mine oath for ever Vers. 41. my glittering sword Hebr. the lightning of my sword that is the bright glittering blade of my sword which the Greeke translateth If I whet my sword like lightning So in Gen. 3. 24. the flame of a sword that is a bright flaming sword and in Hab. 3. 11. at the shining of the lightning of thy speare that is of thy glittering speare This similitude sheweth Gods judgments to be swift violent powerfull terrible as in Zach. 9. 14. his arrow shall goe forth as the lightning So in Ezek. 21. 10. his sword is fourbished that it may glitter on judgment that is on weapons of judgment the arrowes after mentioned v. 42. or take hold of it the sword in judgment Here judgment seemeth to be meant of rigour and severity opposed unto mercy Iam. 2. 13. Esay 34. 5. Vers. 42. drunke with bloud this signifieth a great slaughter of the enemies and a full satisfying of Gods justice upon them Like this is the dipping or embruing of the foot in the bloud of the enemies Psal. 68. 23. shall devoure or shall eat flesh which the Chaldee expoundeth shall kill among the peoples So the Lords sword is said to devoure in Ier. 12. 12. with the bloud or from the bloud the slaine or the wounded speaking singularly of one but meaning every one as the Greeke translateth wounded ones the captives Hebr. the captivity which word is often used for a multitude of captives or prisoners taken in war as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth of them that ar◠〈…〉 led and of captives from the beginning or from the head which word is sometime used for the first beginning Iudg. 7. 19. but commonly for the head chiefe and principall and so the Greeke here translateth it from the head whereby the heads captaines and chiefe of the enemies are meant on whom God would take vengeance Or from the beginning that is from the first time that the enemies have oppressed Gods people God will leave none of them unpunished revenges of the enemy that is revenges shall be executed upon the enemy for all their wrongs that ever they did to Israel since the beginning Vers. 43. Shout joyfully or sing in Greeke rejoyce nations or Gentiles with his people the Greeke addeth this word with which the Apostle alloweth in Rom. 15. 10. So he followeth not us Mar. 9. 38. is explained he followeth not with us Lu. 9. 49. The Chaldee expoundeth it Land yee peoples the judgment of his people It is an exhortatiō to the Gentiles to sing praises unto God for his mercie to thē to the Iewes as the Apostle saith That the Gentiles might glorifie God for mercie as it is written For this cause I will confesse thee among the Gentiles and sing unto thy name And againe he saith Rejoyce yee Gentiles with his people Rom. 15. 9 10. the bloud of his servants in Greeke of his sonnes So in Rev. 19. 1 2. much people in heaven say All 〈…〉 and glorifie God for judging the great Whore and avenging the bloud of his servants at her hand meaning the bloud that was shed as in Psal. 79. 10. make atonement and so be reconciled unto in Greeke will purge the land to wit from the sinne and uncleannesse thereof as the high Priest on Atonement day did make atonement for the holy place because of the uncleannesse of the sonnes of Israel and because of their transgressions in all their sins Lev. 16. 16. So it is a prophesie of grace in Christ who should make expiation for his Church and people for him God fore-ordained to be a propitiation through faith in his bloud Rom. 3. 25. for his people the Greeke translateth it the land of his people the Chaldee better for his land and for his people speaking according to the types of old where the Land of Canaan was the inheritance the people of Israel the heires that was called the Lords land Hos. 9. 3. and they the Lords people Vers. 44. Moses came the Greeke addeth unto the people and Ionathan in his Thargum addeth from the tabernacle the house of doctrine this song in Greeke this Law as in v. 46. So Asaph called his song a Law Psal. 78. 1. Hosheah in Greeke Iesus elsewhere called after the Hebrew Ioshua see Num. 13. 17. and Deut. 31. 14 19. Vers. 46. set your heart that is your hearts as harden not your heart Ps. 95. 8. is interpreted your hearts Heb. 3. 8. in Greeke attend with your heart It meaneth a diligent consideration application which elsewhere God explaineth thus Behold with thine eies and heare with thine eares and set thine heart upon all that I shall shew thee Ezek. 40. 4. and 44. 5. Vers. 47. a vaine word or a vaine thing that in doing thereof you should lose your labour but in keeping it there is great reward Psal. 19. 12. your life so Paul saith Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Rom. 10. 5 6. where he opposeth it to the righteousnesse of faith And by life is meant eternall life as our Saviour answered the Lawyer asking what hee should doe to inherit eternall life c. Doe this and thou shalt live Luk. 10. 25 28. Vers.
2 c. Vers. 15. judgement shall returne to justice that is severity to mercy the rigour of the Law changed to the clemency of the Gospell So judgement is often used for sentence of punishment as Ier. 52. 9. and justice for grace and mercy see Psal. 24. 5. Or judgement which in the affliction of Gods people and prosperity of the wicked seemeth to be parted from justice shall returne unto it when the godly are delivered and the wicked punished after it so the Greeke turneth it or after him meaning God Vers. 16. who will rise up or who standeth up namely to assist me meaning no man doth Vers. 17. an helpfulnesse that is a full helpe see Psal. 44. 17. in silence the place of stilnesse and silence that is the grave as the Greeke explaineth it so Psal. 115. 17. see also Psal. 49. 13. Vers. 18. is moved or slippeth see Ps. 38. 17. Vers. 19. my cogitations my carefull troubled thoughts perplexed as the branches of a tree for so the word properly signifieth therefore the Greeke turneth it sorrowes So Ps. 139. 23. Vers. 20. of wofull evils or of mischiefes the mischievous tyrannous throne of the unrighteous Iudge shall it have fellowship or be joyned with thee O God meaning it shall not as Shalt thou build 2 Sam. 7. 5. is Thou shalt not build 1 Chr. 17. 4. See also Psal. 5. 5. which frameth or he that frameth or formeth by a decree or for a statute a law V. 21. run by troupes combine and gather together as banded to fight in Greeke they hunt for V. 23. will turne Hebr. hath turned that is will assuredly turne in their malice or for their evill PSAL. XCV An exhortation to praise God 3 for his greatnesse 6 and for his goodnesse 8 A warning not to harden the heart against Gods word as Israel had done who therefore entred not into his rest COme let us shout joyfully to Iehovah let us shout triumphantly to the Rocke of our salvation Let us prevent his face with confession with Psalmes let us shout triumphantly to him For Iehovah is a great God and a great King above all gods In whose hand are the deepe places of the earth and the strong heights of the mountaines are his Whos 's the sea is for he made it and the dry land his hands have formed Come let us bow downe our selves bend downe let us kneele before Iehovah our maker For he is our God and we are the people of his pasture and sheepe of his hand to day if ye shall heare his voice Harden not your heart as in Meribah as in the day of Massah in the wildernesse Where your fathers tempted me proved me also saw my worke Fortie yeeres I was irked with ' that generation and said they are a people erring in hart and they know not my waies So that I sware in mine anger if they shall enter into my rest Annotations COme or Goe to The holy Ghost by David thus exhorteth Israel to laud the Lord and obey his voice For he penned this Psalme Heb. 3. 7. and 4. 7. the Rocke meaning Christ as the Apostle sheweth Heb. 3. 6 7. the Greeke translateth it God our Saviour Vers. 2. prevent come first and speedily Vers. 3. great God or great Potentate Ael So Christ is also intituled Tit. 2. 13. All Gods Angels Princes or false gods Psa. 8. 6. and 82. 6. and 96. 4 5. Vers. 4. deepe places or deepe closets Hebr. searchings that is deepe secret places for which search is made Iob 28. 1 2 c. and which cannot by mans search be found Iob 38. 4 5 6 18. strong heights or wearisome heights high mounts which weary men to climbe them but the word hath also a signification of strong and not being wearied Numb 23. 22. Vers. 7. of his hand that is of his guidance Psal. 77. 21. See also Psal. 100. 3. to day hereby is meant the whole time wherin Christ speaketh by his Gospell Heb. 3. 7 13 15. and 4. 7 8. Vers. 8. in Meribah that is in the Contention or Provocation as the Greeke turneth it The name of a place in the wildernesse where Israel contended with Moses and tempted the Lord saying Is the Lord among us or no because there was no water for the people to drinke Therefore he called the place Massah Tentation and Meribah Contention Exod. 17. 1 2 7. Also another place where againe they contended with Moses with the Lord Num. 20. 1 3 13. day of Massah that is of Tentation by day againe we may understand the whole space wherein they tempted God ten times as is said Num. 14. 22. so the day of salvation 2 Cor. 6. 2. is the time thereof Yet there was a speciall day and place of Tentation named Massah Ex. 17. 2 7. whereupon Moses warned the people Ye shall not tempt the Lord your God as ye tempted him in Massah Deut. 6. 16. Vers. 9. tempted me hereupon the Apostle saith they tempted Christ 1 Cor. 10. 9. my worke that is workes Heb. 3. 9. both in miraculous mercies giving them bread from heaven and waters out of the rockes c. Psal. 78. 15 23 c. and in punishments for their rebellions Psal. 78. 31 33 c. Heb. 3. 17. For worke sometime signifieth reward Psal. 109. 20. Iob 7. 2. Lev. 19. 13. Vers. 11. if they shall enter that is they shall not enter Heb. 3. 11. 18. a part of the oath is not uttered see Psal. 89. 36. This oath was made at Cadesh where the people through unbeleese refused to enter the promised land Num. 14. 21 22 23 30 32. Heb. 3. 17. 19. my rest the land of Canaan Deut. 12. 9. 1 Chron. 23. 25. a figure of a better rest which we that have beleeved the word doe enter into Heb. 4. 3. for if that land wherein now they were had beene their rest David would not have spoken of another there remaineth therfore a Rest for the people of God let us studie to enter into it Heb. 4. 8 9 11. PSAL. XCVI An exhortation to praise God for his greatnesse 5 The vanity of Idols 8 God onely is to be served 9 His reigne and judgement is to be shewed to the Gentiles SIng ye to Iehovah a new song sing ye to Iehovah all the earth Sing ye to Iehovah blesse ye his name preach the good tidings of his salvation from day to day Tell among the nations his glory among all peoples his marvellous workes For great is Iehovah and praised vehemently fearefull he is above all Gods For all the gods of the peoples are vaine idols but Iehovah made the heavens Glorious majesty and comely honour are before him strength and beauteous glory in his sanctuary Give to Iehovah yee kindreds of the peoples give to Iehovah glory and strength Give to Iehovah the glory of his name take up an oblation and come into his courts Bow downe your selves to Iehovah in the comely honour of the sanctuary
shalt lye unto mee that is that thou wilt not lye and in Marke 8. 12. if a signe be given which is explained in Matt. 16. 4. a signe shall not be given Stirring is opposed unto quietnesse or sitting still and unto sleepe and rest Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. 4. 1. and the Lord is said then to stir up or awake when he delivereth his Church out of troubles Psalme 78. 65. 66. and the Church then stirreth up the Lord when it earnestly prayeth for such deliverance Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here but apply it to the deliverance of Israel out of Aegypt which might not bee untill the time appointed of God and if we take it in this sense the daughters of Ierusalem are charged to suffer affliction for and with Christ in faith and patience unto the comming of the Lord Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring or otherwise through feare and unbeleefe a figure wherof may be seene in Christs sleeping in the storme and the disciples waking him Marke 4. 37. 40. But it may be applyed unto the stirring and provoking of Christ by sinne for which he often departeth from his people and chasteneth their transgressions Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God Ephes. 4. 30. the Love understand my Love meaning Christ her beloved who is called Love for excellency sake as in Song 1. 4. righteousnesses were righteous persons because God is Love 1 Iohn 4. 8. most worthy to be loved and loving his most dearly So loves for lovers in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love in Song 7. 6. untill it please or untill he please speaking of Christ and being understood of stirring or provoking him by sinne it meaneth never for so the word untill often signifieth as Michal had no child untill the day of her death 2 Sam. 6. 23. that is she never had any and this iniquity shall not be purged from you till yee dye Esay 22. 14. and I will not leave thee untill I have done that which I have spoken unto thee Gen. 28. 15. and sundry the like Vers. 8. The voice Here the Spouse breaketh out and rejoyceth to heare the Bridegroomes voice and signifieth to her friends the comforts that she had thereby as it was her soules sicknesse and griefe when he withdrew himselfe and kept silence By the voice is meant the word of his grace the preaching of the Gospell which she knoweth to be his and receiveth with joy as Christs sheep are said to heare and to know the voice of the shepheard and not a strangers Iohn 10. 3. 4. c. In this sense he said before Pilate Every one that is of the truth heareth my voice Ioh. 18. 37. and they knew not the voices of the Prophets Acts 13. 27. that is their doctrines and to day if yee shall heare his voice harden not your hearts c. Heb. 3. 7. This voice is heard before his comming to prepare the hearers to receive him as Iohn the Baptist who prepared the way before Christ is called the Voice of a cryer c. Marke 1. 2. 3. behold he commeth A further degree of grace from him and comfort in her that she not onely heareth his voice but seeth him comming to save her as is promised in Esay 35. 4. By the preaching of the Gospell received with faith Christ himselfe commeth and is present with his people Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love vers 5. so Christ here answereth to her desire fulfilling that which he promised If a man love me hee will keepe my words and my Father will love him and we will come unto him and make our abode with him Iohn 14. 23. leaping a similitude taken from the Roes and Harts whereunto Christ is likened in vers 9. which are swift in running and skip upon mounts hills and rockes as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified upon the mountaines that is openly and apparently to the eye of faith as in Nahum 1. 15. Behold upon the mountaines the feet of him that bringeth good tidings c. Spiritually by the mountaines and hils may be meant the Kingdomes and Nations of the world subdued unto Christ by the preaching of the Gospell Rev. 11. 15. Or it may be translated over the mountaines and over the hills passing over all impediments which might seeme to hinder him as the sinnes of his people the opposition of the world and the like So the adversaries of the Church are likened to a mountaine in Zach. 4. 7. Who art thou ô great mountaine before Zerubbabel thou shalt become a plaine And by the preaching of the Gospell every mountaine and hill shall be made low Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak 3. 6. Vers. 9. Like a Roe for swiftnesse 2 Sam. 2. 18. and for pleasantnesse Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes or of the Harts for the originall word implyeth both males and females and shee speaketh in the plurall number either because the Fawne is ingendred of both male and female which delight each in other or for excellency as Sol. Iarchi expoundeth it the Fawne of a choice Hinde or Hart. Here the Church sheweth the readinesse of Christ to helpe her as in verse 8. she saw him come leaping and skipping so by these two creatures most swift of â—cot she signifieth the speed hee maketh as in Chap. 8. 14. and the mutuall love and delight betweene them according to Prov. 5. 19. behind our wall This signifieth a more neere communion with Christ then when he was farther off leaping on the mountaines and yet not so neere but there was still a wall betweene her and him which parted them so the degrees of graces are here meant whereby Christ manifesteth his love to his Church not wholly at once but as he seeth good for us that by beholding and delighting in his goodnesse we may bee drawne to follow him calling us after him vers 10. His standing behind our wall if it bee referred to Christ himselfe may be understood of his incarnation when he dwelt in our house of clay as it is called in Iob 4. 19. and in our flesh appeared preached suffered c. to draw us after him into the kingdome of his Father as Iohn 1. â—4 the word was made flesh and dwelt amongst us and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth If it be referred to the wall which God hath made for his Church it may meane his holy ordinances which in the time