are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoâ—â— as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chāgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noes name are the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in Hebrew the order being changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ— teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
they all are one and ioyned together in one and are not divided one from another saith R. Simeon ben Iochai in Zoar upon the sixt section of Leviticus Sometime this word is used singularly Aeloab the Almighty Iob 12. 4. and in a shorter forme Ael Mighty Gen. 14. 18. And Aeloah hath affinity with Alah hee adjured for by oath and execration men entred covenant with God Deut. 29. 12 14 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim Gods Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke Iehovah Aelohim was the Creator onely Gen. 2. 4. Esay 44. 24. and Angels were his creatures Psal. 148. 2 5. Col. 1. 16. The Apostles writing in Greeke use it alwaies singularly Theos God so in our and other languages which cannot attayne the grace and proprietie of the Hebrew speech Created that is excellently and perfectly made of nothing at all or of that which is as good as nothing as mans body of the dust Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone to bee understood of us by faith Heb. 11. 3. although the eternall power and godhead of the Creator are seene by his works to make all men without excuse Rom. 1. 20. wherefore no heathen writer almost but hath acknowledged the world to be the workmanship of God whereby his wisdome power and goodnesse is manifested the heavens and the earth The world and all things that are therein Act. 17. 24. things visible and invisible Col. 1. 16. The Hebrew articles eth and ha seeme also to imply so much eth having the first and last letter of the Hebrew Alphabet and so being of generall comprehension and ha of plaine demonstration This creation of heavens and earth the Scriptures doe apply to the new and spirituall estate of the Church in Christ Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say All whatsoever the holy blessed God hath created in this his world is parted into three parts Some creatures compounded of matter and forme and are generated and corrupted continually as the bodies of men and beasts and plants and minerals Other some are compounded of matter and forme but are not changed from body to body and from forme to forme like the former and they are the heavenly sphaeres and stars in them And their matter is not like other matters nor their forme like other formes And some creatures have form without matter and they are the Angels for the Angels have no body nor corporall substance but formes disparted one from another Maimony in Misn. in Iesudei hatorah chap. 2. S. 3. Vers. 2. empty Hebr. emptinesse a thing empty without inhabitants and void without ornaments a deformed wildernesse and a wast and so unfit for use not being separated from the waters not having light herbes trees beasts birds or people to adorne and inhabit it Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth and the Prophet confirmeth it saying Hee created it not to be emptie he formed it to be inhabited Esay 45. 18. and when extreme emptinesse and desolation of a place is meant it is expressed by Tehu and Bohu the words here used Esay 34. 11. Ier. 4. 23. or by one of them as Psal. 107. 40. Deut. 32. 10. Darknesse was It is not said God created darknesse for it was but the want or privation of light and so meer nothing This darknesse is mystically applyed to mans corrupt state destitute of heavenly light Eph. 5. 8. and 4. 18. Sometime it signifieth affliction and then God is said to create it Esay 45. 7. The word was and such like are in the original tongues often vnderstood but not expressed though in translations we usually set them downe for plainenesse sake which the scripture warranteth for in repeating matters it many times expresseth words wanting as 2. Chron. 9. 5. true the word for which in 1. King 10. 6. is written true was the word So in 2. Sam. 23. 18. he chiefe among the three for which in 1. Chron. 11. 20. is said he was chiâ—fe And the Greeke translation adding such words the holy Ghost alloweth it as in Psal. 2. 7. thou my sonne in Greeke thou art my sonne and so the Apostle alledgeth it Acts 13. 33. The like is in many other places Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe face is used for the upmost part or outside of any thing the Greeke version omitteth it saying upon the deepe and the Hebrew text sometime doth the like as in 1 King 9. 7. from on the face of the land which elsewhere is written from on the land 2. Chron. 7. 20. By the deepe or abyss is meant the deepe of waters which as a garment covered the earth and stood above the mountaines Psal. 104. 6. Hereupon the Apostle saith the earth consisted out of the water and in the water by the word of God 2 Pet. 3. 5. Spirit The Hebrew Ruach is generally any Spirit Ghost breath or winde here it is as the worke thereof sheweth no created spirit but the creator and cherisher of all as Psal. 104 30. thou sendest forth thy spirit they are created So Psal. 33. 6. Esay 40. 12 13. Later Iewes whom some Christians follow expound this a wind of God or a mightie wind but the wind which is the moving of the ayre was not created till the second day that the firmament was spred and ayre made The ancient Rabbines spake better as Targum Ierusamely here saith the spirit of mercies from before the Lord and R. Menachem on this place interprets it the spirit of wisedome called the spirit of the living God and the author of the Zoar Col. 83. calleth it the spirit of the Messias or of Christ. moved or was moving The Hebrew Rachaph signifieth generally a waving or moving Ier. 23. 9. and in speciall such a moving and fluttering as Eagles use over their yong cherishing and stirring them up Deu. 32. 11. So it is used here for the effectuall comfortable motion whereby Gods Spirit sustained and as it were stirred up the wast creature Here againe moving is used for moved as the Queen of Sheba hearing 1. King 10. 1. for the Queen of Sheba heard 2. Chron. 9. 1. warring 1 Sam. 31. 1. for warred 1 Chron. 10. 1. Or we may understand was moving as the Cherubims spreading the wings 1 King 8. 7. for they were spreading 2. Chron. 5. 8. Vers. 3. God said This sheweth how God created things by his word saying and it was commanding and it was created Psal. 33. 6. 9. and 148. 5. light the first ornament of the world wherewith the Lord decked it as with a garment Psal. 104. 2. This glorious worke Paul
applieth to our regeneration thus God who said that out of darknesse light should shine he hath shined in our hearts c. 2. Cor. 4. 6. that wee which were once darknesse are now light in the Lord Ephes. 5. 8. yea God himselfe and Christ is called Light for the brightnesse of his glory and graces given unto us 1. Ioh. 1. 5. 7. Ioh. 1. 4 5. Psal. 27. 1. and 118. 27. And as God made light in the first day so Christ rose from death in the same day the first of the weeke Mark 16. 1 2. he is the true light which lighteth every man that commeth into the world Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature as Iob 38. 19. where is the way where light dwelleth c. how much lesse of the Creator who dwelleth in the light that no man can approach unto 1. Tim. 6. 16. Vers. 4. it was good that is agreeable to the will of God and so as it might draw the liking of the creatures thereto Absolutely there is none good but God Mark 10. 18. who is good of himselfe without dependance on others and without limitation But every creature so far as in the being thereof it agreeth with the will of the Creator is also good by participation of Gods goodnesse Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly faire sweet pleasing profitable or commodious and causing joy 1. Sam. 9. 2. Gen. 24. 16. Song 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good Mark 9. 42. another calleth profitable Luke 17. 2. and goodnesse of heart is opposed to sorrow Esay 65. 14. And of light in speciall Solomon saith it is sweet Eccles. 11. 7. and light is used for comfort and joy Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene that is divided the light from the darknesse that alwayes naturally the one expelleth the other and in course of day and night doe succeed each other as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is he separated betweene the light and betweene the darknesse So after usually V. 5. Light Day Hereupon one of these words is put for another the day shall declare it 1 Cor. 3. 13. that is the light Eph. 5. 13. So the Apostle applying this to our spiritual estate calleth us both children of the light of the day not of the night nor of darknesse 1. Thes. 5. 5. The names which God gaue in Hebrew are now in other languages changed as that which he called Iom we english Day and Lajlah wee call Night yea the reason of these names is not alwayes vnderstood so great punishment doe we sustaine by that confusion of tongues Gen. 11. Howbeit by affinity with other words it seemeth the Day was named Iom of the tumult stir and businesse in it and the Night Lajlah of the yelling or howling of wild beasts therein Experience also confirmeth this and the Scripture accordeth Psal. 104. 20. 21. 22. 23. the evening was and the morning The evening which is the beginning of the Night and the morning which is the beginning of the Day are here used for the whole time of the light and darknesse in one succeeding course which is with us the space of 24 houres which also in a more large sense is here called a Day as the time while light shineth is the Day strictly taken in which sense Christ saith there are twelve houres in the day Iohn 1. â—9 From the phrase here used a large day is called â—hnerâ—â—-boker that is an evening-morning Dan. 1. 14. and Paul in Greek calleth it Nâ—â—â— thé meron a Night-day that is a day comprehending the night also 2 Cor. 11. 25. And because darknesse was in time before the light therefore is the evening set before the morning and so among the Iewes they began their large day at evening as Lev. 23. 32. from evening to evening you shall rest your Sabbath At the same time the Athenians also began the day but the Chaldeans counted the beginning at Sun rising the Aegyptians at noone and the Romans at midnight This later our westerne nations follow counting from midnight one of the clocke in the morning and so forward first day Hebr. one day whereupon the Hebrewes often say one for first Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2. Vers. 6. Outspred firmament This name is of the Hebrew Rakiagh which signifieth a thing spred abroad and of the Greeke stereoma which signifieth a firmament or fast thing for the heavens are stretched out as a curtaine and spred out as a tent to dwell in Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast as a molten looking-glasse Iob 37. 18 Prov. 8. 28. These tell Gods glory and shew his handy worke Psal. 19. 2. for in the heavens hee buildeth his stories or sphaeres Amos 9. 6. and planchereth his lofts in the waters Psal. 104. 3. and stretcheth out the North over the empty place Iob. 26. 7. and in visions of Gods glory the firmament is mentioned Ezek. 1. and 10. And as his power is shewed in making the earth so is his prudency in stretching out the heavens Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire and all that is to be seene above the earth for the fowles flye and the Sun Moone and Starres are set in the firmament of the heavens Gen. 1. 16. 17. 20. in the midst of the waters namely of the Deepe forementioned part whereof was lifted up into the ayre spred abroad into thin vapours Psal. 135. 7. bound up in thicke clouds and the cloud is not rent under them Iob 26. 8. the other part was gathered into one place the Sea Gen. 1. 9. separate or let it be separating that is let it continually separate or divide A like phrase is in Esay 59. 2. V. 7. and the waters Hebr. and betweene the waters which were above to weet in the ayre above the lowest region whereof the waters are So elsewhere they are sayd to be above the heavens Psal. 148. 4. meaning those heavens and that firmament wherein the birds flye for above that are the watry clouds As every part of the water is called water so every part of the heaven and firmament is called by the name of the whole V. 8. Heavens in Hebrew Shamajim so called as is thought of Sham There and Majim waters which are remoued or heaved up from us And so the whole hath the name of a part thereof The word Heavens is put for the aire wherein windes cloudes and fowles doe flye Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament where the Sunne Moone and Starres are set Gen. 1. 16. 17.
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
ANd it was when men began to multiply on the face of the earth and daughters were borne unto them That the sonnes of God saw the daughters of men that they were faire and they tooke unto them wives of all which they chose And Iehovah said My spirit shall not strive with man for ever for that he also is flesh and his dayes shall be an hundred and twentie yeeres There were Giants in the earth in those dayes and also after that when the sonnes of God went-in unto the daughters of men and they bare children to them they were mighty men which were of old men of name And Iehovah saw that the wickednesse of man was much in the earth and every imagination of the thoughts of his heart was onely evill every day And it repented Iehovah that he had made man on the earth it grieved him at his heart And Iehovah said I will blot-out man whom I have created from the face of the earth from man unto beast unto the creeping-thing and unto the fowle of the heavens for it repenteth me that I have made them But Noe found grace in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THESE are THE GENERATIONS OF NOE Noe was a just man perfect in his generations Noe walked with God And Noe begat three sonnes Sem Cham and Iapheth And the earth was corrupt before God and the earth was filled with violent-wrong And God saw the earth and loe it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noe An end of all flesh is come before me for the earth is filled with violent wrong from the face of them and behold I destroy them with the earth Make for thee an Arke of Gopher trees nests shalt thou make in the Arke and shalt pitch it within and without with pitch And this the fashion which thou shalt make it of three hundred cubits the length of the Arke fifty cubits the bredth of it and thirty cubits the height of it A cleare-light shalt thou make to the Arke and in a cubit shalt thou finish it from above and the doore of the Arke shalt thou set in the side thereof with lower second and third stories shalt thou make it And I behold I doe bring the Flood of waters upon the earth to destroy all flesh which hath in it the spirit of life from under the heavens every-thing that is in the earth shall give-up the ghost But I will stablish my covenant with thee and thou shalt enter into the Arke thou and thy sonnes and thy wife and thy sonnes wives with thee And of every living thing of all flesh two of every sort shalt thou bring into the Arke to keep alive with thee they shall be male and female Of the fowle after his kinde and of the beast after his kinde of every creeping thing of the earth after his kind two of every sort shall come unto thee to keepe them alive And take thou unto thee of all meat that is eaten and thou shalt gather it to thee and it shall bee for thee and for them for meat And Noe did according to all that God commanded him so did he Annotations MEn Hebr. Adam put generally for men as the Greeke translateth and the last words of this verse doe confirme so the Chaldee saith the sonnes of man The posterity of Kain is hereby meant who increased faster then Seths did and sought so to doe by taking moe wives Gen. 4. 19. Vers. 2. the sons of God the men of the Church of God for unto such Moses saith ye are the sonnes of Iehovah your God Deut. 14. 1. so 1 Ioh. 3. 1. The name God in Hebrew Aelohim is in the forme plurall and sometime Princes are so named Exod. 21. 6. Psal. 82. so the Chaldee here translateth the sonnes of Princes understanding as I thinke Seth and the other Patriarchs daughters of men meaning of Kains posterity that were out of Gods Church Gen. 4. 14. and because they were not borne againe of God by the immortall seed of his word 1 Ioh. 3. 9. 10. 1 Pet. 1. 23. they continued children of the old Adam and naturall man still So Paul saith 1 Cor. 3. 3. walke ye not as men that is as unregenerate men fayre or goodly Hebr. good to weet of countenance as is expressed Gen. 24. 16. the Chaldee translateth it fayre tooke unto them that is tooke to themselves and regarded not the counsell of their godly parents who should by right take wives for their children nor the will of God whose law after forbad such prophane mariages Deut. 7. 3. 4. The like is noted of Esau Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families which they chose that is which they loved and liked following their owne affections So my chosen Esay 42. 1. is interpreted my beloved Mat. 12. 18. and choosing is often used for liking or delighting Ps. 25. 12. and 119. 173. Esay 1. 2. and so the Chaldee translateth it here Into this sinne Solomon also sâ—ll 〈◊〉 King 11. 1. 2. Vers. 3. my spirit This is that holy spirit of Christ by which he preached in the Patriarches and especially in Noe to the disobedient spirits of the olde world 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive or not judge that is not contend in judgement for so this word is elsewhere also used Eccles. 6. 10. and may here import both contending by preaching disputing convincing in the mouthes of the Patriarches as Nehem. 9. 30. and by inward motions and checks of conscience which his spirit gave them for their sinnes against which they that struggle fall into the sinne against the holy Ghost despiting the spirit of grace Heb. 10. 29. So the Spirit of God is sayd to be tempted resisted grieved Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man or in man implying both the contending of the Prophets outward and of Gods spirit inwardly as before is observed Here the Church declined is called man or Adam to note their corrupt estate The Greek traÌ„slateth it my Spirit shall not continue in these men The Chaldee paraphraseth This evill generation shall not continue before me for ever understanding as it seemeth by the Spirit mans naturall soule and life which God would take away by the Flood he also that is these also which are my peculiar professant people is flesh that is is fleshly not having the spirit but walking after their owne lusts as Iude vers 19. 16. The flesh and the Spirit are also thus opposed Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith For that they are flesh and their workes evill And this is the state of all men in their first birth for that which is borne of the flesh is flesh Ioh. 3. 6. 120. yeares meaning that so long time by Noes preaching and building the Arke they should have space given them
which he condemned the world and became heyre of the justice which is by faith Heb. 11. 7. did or made it namely the Arke and all things appointed him of God Wherefore the Greeke so translateth Noe did or made all things and oftentimes a thing set downe thus generally is to bee understood of all and every particular the holy Ghost so expounding as in a like case Exod. 25. 40. looke and make them after their patterne that is looke thou make all things after the patterne Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law that is Cursed be every one that continueth not in all things written in the booke of the Law Gal. 3. 10. and sundry the like according to all so not onely the things themselves but the manner of doing them was according to the commandement of God Like praise was for the worke of the Tabernacle Exod. 39. 43. and 40. 16. CHAP. VII 1 God commandeth Noe and his house to enter into the Arke with beasts and fowles 7 Noe and they goe in 12 It raineth forty dayes and forty nights 17 the waters beare up the Arke 18 and drowne the earth 21 All that were on the dry land dyed 23 save Noe and those with him 24 The waters prevaile an hundred and fifty dayes ANd Iehovah said unto Noe Enter thou and all thy house into the Ark for thee have I seene just before mee in this generation Of every cleane beast thou shalt take to thee seven and seven the male and his female and of the beast which is not cleane two the male and his female Also of the fowle of the heavens seven and seven the male and the female to keepe alive seed upon the face of all the earth For seven dayes hence I will cause-it-to raine upon the earth forty dayes and forty nights and will blot-out every living substance that I have made from upon the face of the earth And Noe did according to all that Iehovah commanded him And Noe was sixe hundred yeeres old and the Flood was waters upon the earth And Noe went in and his sonnes and his wife and his sonnes wives with him into the Arke because of the waters of the Flood Of the cleane beast and of the beast which was not cleane and of the fowl and of every thing that creepeth upon the earth Two and two went in unto Noe into the Ark the male and the female even as God had commanded Noe. And it was at the seventh of the dayes that the waters of the Flood were upon the earth In the yeere the sixe hundred yeere of the life of Noe in the second moneth in the seventeenth day of the moneth in the same day all the fountaines of the great deepe were broken-up and the windowes of the heavens were opened And the raine was upon the earth forty dayes and forty nights In this selfe same day entred Noe and Sem and Cham and Iapheth the sonnes of Noe and the wife of Noe and the three wives of his sonnes with them into the Ark. They and every beast after his kind and all the cattell after their kind and every creeping-thing that creepeth upon the earth after his kind and every fowle after his kind every bird of every wing And they went in unto Noe into the Ark two and two of all flesh which had in it the spirit of life And they that went in went in male and female of all flesh even as God had commanded him and Iehovah shut him in And the Flood was forty dayes upon the earth and the waters increased and bare-up the arke and it was lift-up from the earth And the waters prevailed and were increased greatly upon the earth and the arke went upon the face of the waters And the waters prevailed most exceedingly upon the earth and all the high mountaines that are under all the heavens were covered Fifteene cubits upwards did the waters prevaile and the mountaines were covered And all flesh that moved upon the earth gave up the ghost of fowle and of cattell and of beast and of every creeping-thing that creepeth upon the earth and every man All which had the breath of the spirit of life in his nostrils of all which was in the dry land they died And every living substance was blotted out which was upon the face of the earth from man unto cattell unto the creeping thing and unto the fowle of the heavens and they were blotted out from the earth and Noe onely remained and they that were with him in the arke And the waters prevailed upon the earth a hundred and fifty dayes Annotations ENter thou that is Betake thy selfe unto my tuition and providence who will save thee and thine from the wrath that commeth upon the world 2 Pet. 2. 5. A like speech is made unto the godly in Esa. 26. 20. just before me that is syncerely just by faith and so heyre of the justice which is by faith Heb. 11. 7. for no flesh is just before God by the workes of the Law Rom. 3. 20. Noc is also named a preacher of justice 2 Pet. 2. 5. The just before God are opposed to hypocrites which justifie themselves before men Luke 16. 15. Rom. 2. 29. in this generation that is among the men of this age which are called the world of ungodly ones 2 Pet. 2. 5. See Gen. 6. 9. Vers. 2. of every cleâ—â—e beast Of these there were after by Moses law two sorts some cleane for men to eate in common use such as were all that parted the 〈…〉 two and chewed the cudd Lev. 11. 3. c. all other were uncleane And some that were clean for sacrifice to God which were either beeves or sheepe or goats Lev. 1. 2. 10. So of fowles many were counted cleane for mans meat Lev. 11. 13. 21. c. but for sacrifice to the Lord onely turâ—le doves and pigeons Lev. 1. 14. And all these sacrifices Abram offered Gen. 15. 9. and of every cleane beast and cleane fowle Noe offered a burnt offering after hee came out of the Arke Gen. 8. 20. wherefore by cleane beasts here such onely seeme to be meant as were sanctified of God for sacrifice which ordinances as appeareth were revealed of God to the Fathers from the beginning as divers others after written by Moses as clensing of mens persons and garments Gen. 35. 2. paying of tythes to the Priests Gen. 14. 20. offering of first fruits Gen. 4. 3. 4. and the like As for civill use all beasts seeme to be cleane to the sonnes of Noe for meat by that law in Gen. 9. 3. see the notes there By nature all Gods creatures are good Gen. 1. 31. and there is nothing uncleane of it selfe Rom. 14. 14. but onely by the institution of God to teach men holinesse and obedience Act. 10. 15. Lev. 11. 44. 45. and seven Hebr. seven seven that is by sevens or seven of each sort so after two two vers 9.
upon the waters So ships are said to goe or walke Psal. 104. 26. Thus Noe in the Arke escaped the waters of Gods wrath wherin the world perished as Israel after this passed safe through the waters of the sea wherein the Aegyptians were drowned Exod. 14. Hebr. 11. 29. Noe was baptized into Christs death and buried in the Arke with him into his death but raised up againe with him also God giving him victory through faith in Christ Rom. 6. 3. 4. 1 Pet. 3. 20. 21 Vers. 19. most exceedingly or most vehemently the Hebrew phrase as also the Greeke doubleth the word vehemently vehemently So Gen. 17. 2. and 30. 43. and often Vers. 20. Fifteene cubits that is 22 foot and an halfe God weigheth the waters by measure Iob 28. 25 prevaile that is as the Greeke explaineth were lifted up higher then all mountaines To this Iob hath reference saying he sendeth out the waters and they overturne the earth Iob 12. 15. this judgement was admirable seeing there are mountaines as Atlas Olympus Causacus Athos and other such that are so high as their tops are above the clouds and winds as Historiographers do report And the mountaines of Ararat so high that the Arke rested upon them long before the face of the earth was discovered Gen. 8. 4. 5. c. Vers. 21. every man the flood came and destroyed them all Luke 17. 27. they were wrinkled before their time a flood was powred upon their foundations Iob. 22. 16. Vers. 23. Noe onely or but Noe. To this the Scripture after hath reference Ezek. 14. 14. though Noe Daniel and Iob were among them they should deliver but their owne soules So a few were saved 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony unto this truth that at the deluge of all men Deucalion onely was left alive that is Noe by going with his wife and children into a certaine great Arke which he had c. Lucian l. de Dea Syriae CHAP. VIII 1 The waters of the flood asswage 4 The Arke resteth on Ararat 7 Noe sends forth the Raven and the Dove 15 God biddeth Noe goe forth of the Ark 18 and he goeth 20 He buildeth an Altar and offereth sacrifice 21 which God accepteth and promiseth to curse the earth so no more ANd God remembred Noe and every beast and all the cattell that was with him in the Arke and God made a wind to passe over the earth and the waters asswaged And the fountaines of the Deep and the windows of the heavens were stopped and the raine from heavens was restrained And the waters returned from off the earth going and returning and the waters abated at the end of the hundred and fifty dayes And the arke rested in the seventh moneth in the seventeenth day of the moneth upon the mountaines of Ararat And the waters were going and abating untill the tenth moneth in the tenth moneth in the first of the moneth the tops of the mountaines were seene And it was at the end of fortie dayes that Noe opened the window of the arke which he had made And he sent forth a Raven and it went-forth going-forth and returning untill the waters were dryed from off the earth And he sent forth a Dove from him to see if the waters were abated from off the face of the ground And the Dove found not rest for the sole of her foot and shee returned unto him into the arke for the waters were on the face of all the earth and he put-forth his hand and tooke her and caused her to come unto him into the arke And hee waited yet other seven dayes and did againe send forth the Dove out of the arke And the Dove came in to him at eventide and loe an olive leafe pluckt off was in her mouth and Noe knew that the waters were abated from off the earth And he waited yet other seven dayes and sent-forth the Dove and she did not againe returne unto him any more And it was in the sixe hundred and one yeere in the first moneth in the first of the moneth the waters were dried up from off the earth and Noe removed the covering of the arke and he saw and behold the face of the ground was dry And in the second moneth in the seven and twentieth day of the moneth the earth was dryed And God spake unto Noe saying Goe-forth out of the arke thou and thy wife and thy sonnes and thy sonnes wives with thee Every beast which is with thee of all flesh of fowle and of cattell and of every creeping thing that creepeth upon the earth bring thou forth with thee that they may breed abundantly in the earth and be fruitfull and multiply upon the earth And Noe went forth and his sonnes and his wife and his sons wives with him Every beast every creeping-thing and every fowle all that creepeth upon the earth after their families went forth out of the arke And Noe builded an Altar unto Iehovah and tooke of every cleane beast and of every cleane fowle and offered-up burnt offerings on the altar And Iehovah smelled a smell of rest and Iehovah said in his heart I will not againe curse any more the ground for mans sake for the imagination of mans heart is evill from his youth and I will not againe any more smite every living thing as I have done Henceforth all dayes of the earth seed-time and harvest and cold and heat and sommer and winter and day and night shall not cease Annotations GOd remembred that is shewed himselfe to have care of Noe and helped him out of his troubles Things are often spoken of God after the manner of men as Gen. 6. 6. So after Gen. 30. 22. every beast or every living thing the Greek translateth all wild beasts and addeth all fowles and all creeping things a wind The Hebrew name Ruach signifieth generally any spirit or wind and all winds are brought forth of God out of his treasuries Psal. 135. 7. and wee know not whence they come or whither they goe Ioh. 3. 8. but God maketh the weight for them Iob 28. 25. and raised this wind extraordinarily in mercy asswaged or were stilled quieted This word is applyed also to the asswaging of anger Est. 2. 1. and of murmurings Num. 17. 5. Wherefore this wind which seemeth to be extraordinary had a miraculous effect in asswaging the waters whereas usually wind maketh them rage Psal. 107. 25. Ion. 1. 4. Therefore one Chaldee paraphrase calleth it a wind or spirit of mercies Vers. 2. of the deepe the water gulfes within the earth which before were broken up see Gen. 7. 11. stopped thus God shewed himselfe to be hee that can stay the bottles of heaven Iob 38. 37. Vers. 3. going and returning that is continually returning to weet into their channels and treasuries within the earth Psal. 33. 7. Eccles. 1. 7. So after in vers 5. going and abating that is continually abating more and more So going is elsewhere
Amos 5. â—1 Wherefore the Chaldee translateth the Lord accepted with favour his oblation The Scripture speaketh of God after the manner of men who are delighted with sweet odours Esay 3. 24. Song 1. 〈…〉 of rest that is of sweetnesse or of sweet savour which refresheth comforteth and quieteth the sense The Hebrew word is of the same root that Noes name was of which signified rest and comfort Gen. 5. 29. The Greeke here and usually turneth it euâ—diâ—s of sweet-savour which the Apostle followeth saying Christ hath given himselfe for us an offering and a sacrifice to God for a smell of sweet savour Ephesians 5. 2. where this sacrifice of Noe and all other in the Law are shewed to have their accomplishment in Christs death for otherwise as it was unpossible that the blood of buls and goats should take away sinnes Heb. 10. 4. so was it unpossible that the smoake of such flesh burned should be a sweet odour to God in his heart or unto his heart that is hartily minding and purposing this thing which followeth Some understand it unto Noes heart as spoken to his comfort but the Hebrew el unto is often used for in as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense The Chaldee translateth in or by his word which may bee understood as an oath as not onely the Hebrew Doctors say that God stretched out his right hand and swarâ— c. Pirke R. Eliezer chap. 23. but the Prophet also witnesseth I have sworne that the waters of Noe shall no more goe over the earth Es. 54. 9. not againe curse or not adde to curse This taking away of the curse notwithstanding mans corrupt heart remaining is a notable testimony of Gods rich mercy in Christ by whom we are freed from the curse Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe was a figure of that spirituall and eternall covenant of peace with us in Christ as is shewed in Esay 54. 8. 9. 10. for mans sake the Greek saith for mens workes for the imagination or though the fiction See Gen. 6. 5. where from mens merits the contrary is concluded to that which here God in mercy promiseth youth or child-hood so that it meaneth not onely mans age but infancy or childs age as the word whence youth here is derived is spoken of Moses when he was a babe Exod. 2. 6. and we all are transgressors from the womb Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba an Hebrew commentary upon this place a Rabbine is said to bee asked When is the evill imagination put into mâ—n And hee answered From the 〈◊〉 that he is formed as I have done to weet universally with water howbeit fire shall consume the remnant Iob 22. 20. for the heavens and the earth now are by Gods word kept-in-store reserved unto fire against the day of judgement and perdition of ungodly men 2 Pet. 3. 7. Vers. 22. Henceforth all dayes of the earth that is Hereafter so long is the earth endureth It is a promise to conserve the orderly course and state of the world through all ages unto the end under which also the promise of stability of grace in Christ is spiritually covenanted unto the faithfull as Ier. 33. 20. 21. CHAPT IX 1. God blesseth Noe and his sonnes 4 Flesh with the blood and murder are forbidden 9. Gods covenant to drowne the earth no more 13 signified by the Rainbow 18 Noe replenisheth the world 20 planteth a vineyard 21 is drunken and mocked of his son 25 Curseth Canaan 26 Blesseth Sem 27 prayeth for Iaphet 28 and dyeth 950 yeeres old ANd God blessed Noe and his sonnes and said unto them Be fruitfull and multiply and replenish the earth And the feare of you and the dread of you shall be upon every beast of the earth and upon every fowle of the heavens on all that moveth upon the ground and on all the fishes of the sea into your hand are they given Every moving thing that is living to you shall it bee for meat as the greene herbe have I given to you all things But flesh with the soule thereof the blood therof ye shall not eate And surely your blood of your soules will I require at the hand of every beast will I require it and at the hand of man at the hand of every mans brother will I require the soule of man He that sheddeth mans blood by man shall his blood be shed for in the image of God made he man And you be yee fruitfull and multiply bring-forth-abundantly in the earth and multiply therein And God said unto Noe and unto his sonnes with him saying And I behold I establish my covenant with you and with your seed after you And with every living soule that is with you of the fowle of the cattell and of every beast of the earth with you from all that goe out of the arke to every beast of the earth And I will establish my covenant with you and all flesh shall not bee cut off any more by the waters of a Flood and there shall not bee any more a Flood to destroy the earth And God sayd This is the signe of the covenant which I doe give betweene me and you and every living soule that is with you to eternall generations My Bow I have given in the cloud and it shall bee for a signe of the covenant betweene me and the earth And it shal be when I make-cloudy the cloud over the earth that the bow shall bee seene in the cloud And I will remember my covenant which is betweene me and you and every living soule of all flesh and there shall not be any more the waters to a flood to destroy all flesh And the Bow shall bee in the cloud and I will see it to remember the everlasting covenant betweene God and every living soule of all flesh that is upon the earth And God said unto Noe This is the signe of the covenant which I have established betweene me and all flesh that is upon the earth And the sonnes of Noe that went-out of the arke were Sem and Cham and Iapheth and Cham he is the father of Canaan These three were the sonnes of Noe and of these all the earth was over-spred And Noe began to be an husbandman and he planted a vineyard And he dranke of the wine and was drunken and hee uncovered himselfe within his tent And C ham the father of Canaan saw the nakednesse of his father and told his two brethren without And Sem and Iapheth took a garment and they layd it upon both their shoulders and went backward and covered the nakednesse of their father and their faces were backward and they saw not their fathers nakednesse And Noe awoke from his wine and hee knew that which his younger son had done unto him And he said Cursed be Canaan a servant of servants
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
in the length This survey was to strengthen Abrams faith who under this earthly land did view an heavenly Heb. 11. 10. 16. that he might be able to comprehend the length and bredth and depth and height and know the love of Christ which passeth knowledge Ephes. 3. 18. 19. Vers. 18. in the okes that is the oke grove or plain see Gen. 12. 6. Mamree in Greeke Mambree a man of the Amorites then living with whom Abram made league Gen. 14. 13. One of the chiefe Sorcerers of Aegypt was called by the like name See the notes on Exod. 7. 11. Chebron or Hebron the Greeke writeth it Chebrom as Esron Gen. 46. 12. is written Esrom Mat. 1. 3. It had this name afterward for before it was called the City of Arba Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims and a father of them Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants whom Caleb drove out Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance Ios. 14. 14. was made a City of refuge and given for the Levites to dwell in Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people a Sam. 2. 1. 11. and to it came Maâ—y to visit Elisabeth Luke 1. 39. an Altar to sacrifice thankfully unto God and to sanctifie his viewed heritage See Gen. 12. 7. CHAP. XIV 1. The battell of foure foraine Kings against five Kings of Canaan 10 Sodom and Gomorrhe are spoiled 12 Lot is taken prisoner 14 Abram pursueth and smiteth the conquerors 16 bringeth backe the spoyles the captives and his brâ—iber Lot 17 The King of Sodom goeth out to meet Abram 18 The King of Salem Melchisedek brings him forth bread and wine and blesseth him 20 Akram giveth him tithe of all 22 The rest of the spoiles his partners having had their portions hee restoreth to the King of Sodom ANd it was in the dayes of Amraphel King of Shinar Arjoch king of Ellasar Chedor-laomer king of Elam and Thidal king of nations They made warre with Bera king of Sodom and with Birsha king of Gomorrha Shinab king of Admah and Shemeber king of Zebojim and the king of Bela that is Zoar. All these were joyned together in the valley of Siddim that is the sea of salt Twelve yeeres they served Chedor-laomer and the thirteenth yeere they rebelled And in the fourteenth yeere came Chedor-laomer and the kings which were with him and they smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh Kirjathaim And the Chorites in their mount-Seir unto El-pharan which is by the wildernesse And they returned and came to En-mishpat that is Kadesh and they smote all the field of the Amalekite and also the Amorite that dwelt in Hazezonthamar And there went out the King of Sodom and the king of Gomorrha and the king of Admah and the king of Zebojim and the king of Belah that is Zoar and they joyned battell with them in the valley of Siddim With Chedor-laomer king of Elam and Thidal king of nations and Amraphel king of Shinar and Arjoch king of Ellasar foure Kings with five And the valley of Siddim had many pits of slime and the King of Sodom and of Gomorrha they fled and fell there and the residue fled to the mountaine And they tooke all the substance of Sodom and Gomorrha and al their victuals and went away And they tooke Lot the sonne of Abrams brother and his substance and they went away and hee dwelt in Sodom And there came one that had escaped and told Abram the Hebrew and he dwelt in the Okes of Mamree the Amorite the brother of Escol and brother of Aner and they were confederates with Abram And Abram heard that his brother was taken captive and he armed his trained servants the children of his house three hundred and eighteene and hee pursued them unto Dan. And hee divided himselfe against them by night he and his servants and he smote them and pursued them unto Chobah which is on the left hand of Damascus And he brought againe all the substance and also brought-againe his brother Lot and his substance and the women also and the people And the King of Sodom went out to meet him after his returne from smiting Chedor-laomer and the kings which were with him unto the valley of Shaveh that is the valley of the King And Melchisedek king of Salem brought-forth bread and wine and he a Priest of God most-hye And he blessed him and said Blessed be Abram of God most-hie possessor of heavens and earth And blessed be God most-hye who hath delivered thy enemies into thy hand and he gave him the tenth of all And the King of Sodom said unto Abram give me the soules and the substance take thou And Abram said unto the King of Sodom I have lift-up my hand unto Iehovah God most hie the possessor of heavens and earth If I take from a threed even to a shoe latchet and if I take of any thing that is thine that thou say not I have made Abram rich Save onely that which the young-men have eaten and the portion of the men which went with me Aner Eshchol and Mamree let them take their portion Annotations IN the dayes the Greeke saith in the reigne of Shinar that is Chaldea or as the Chaldee turneth it Babylon see Gen. 10. 10. Thargum Ierusalemy interpreteth it Pontus Ellasar this is thought to be Syria Chedor-laomer written in Greeke Chodollogomor Elam that is the Elamites or Persians named of Elam sonne of Sem Gen. 10. 22. Thidal or Thidgnal which the Greek writeth Thargal d changed into r see Gen. 10. 3. of nations Hebr. Gojim which may bee kept unchanged but the Greeke and Chaldee translate it nations or peoples It seemeth they were of sundry families or populous as Galilee of the nations Es. 9. 1. Their country is thought to be after named Pamphilia Vers. 2. Zebojim in Greeke Seboeim it is written by the letters in the line Zebiim of Zebi which signifieth glory pleasantnesse and a Roe by which name the pleasant and glorious land of Israel is called in Ezek. 20. 6. but by the vowels and in the margine noted to bee read Zebojim as being unworthy the pleasant name So in vers 8. that is Zoar or Zogar so called after upon Lots request Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan in the plaine of Iordan and were all except Zoar butned with fire and brimstone from heaven Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres sea of salt or salt sea so Ios. 3. 16. meaning that this goodly valley after it was burnt from heaven became a salt sea and so barren and fruitlesse that no living thing fish or other was found therein For so all
2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision Esay 1. 1. for to his Prophets God spake by visions Num. 12. 6. and Abram is of God himselfe named a Prophet Gen. 20. 7. feare not that is be not dismayed or overcome with feare so feare not Mat. 28. 5. is bee not astonyed Mark 16. 6. The Prophets were sometime terrified with visions as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts which Abram had as his answer sheweth a shield that is a protection as the name of a shield in the Hebrew signifieth so the Greeke saith I will protect thee the Chaldee paraphraseth my word shall be thy strength A like promise is to all Gods people in Psal. 115. 9. 10. 11. great or as the Greeke translateth shall be very much Abram had sowne righteousnesse and therefore should reape a faithfull reward Prov. 11. 18. though he were not enriched by the King of Sodom Gen. 14. 22. 23. Vers. 2. Lord in Hebr. Adonai which signifieth my stayes or pillars implying in it a mystery of the holy Trinity and fitly spoken here to God the Lord of heaven and earth Mat. 11. 25. who as a base sustained Abram in all infirmities It is written here with long A in the end and so is proper to God having the vowels of Iehovah when it is written with a short a it is applied to creatures In in the forme singular Adón Lord or susteyner it is also ascribed unto God the Lord of all the earth Psal. 97. 5. and in the forme plurall Adonim as Mal. 1. 6. If I be Adonim a Lord where is my feare Iehovih or God in Greeke Lord this name is usually thus written when it is joyned with the former Adonai and it hath the consonant letters of Iehovah and the vowels of Aelohim God and where one Prophet writeth Adonai Iehovih as here 2 Sam. 7. 18. aâ—â—ther writing the same saith Iehovah Aelohim 1 Chron. 17. 16. It is of the same signification that Iehovah whereof see Gen. 2. 4. goe childlesse by going the Ierusalemy paraphrast understandeth going out of the world as fearing he should dye childlesse and so the promise before given should be frustrate Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth I am let depart as Simeon speaketh in Luke 2. 29. childlesse The Hebrew well beareth this sense for thou shalt goe with thy fathers 1 Chron. 17. 11. is expounded thou shalt sleepe or lye downe with thy fathers 2 Sam. 7. 12. the steward or administrator dispenser Hebr. ben meshek the son of administration or of running about or sonne of leaving that is the man that runnes about and administreth or to whom I leave the affaires of mine house such we call a Steward So the Chaldee saith bar parnesaah that is son of feeding governing or procuration meaning the Steward whose duty is to give the family their portion of meat in due season Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease But Abram had one principall old servant ruler of all that he had Gen. 24. 2. of whom this seemeth to bee meant Eliezer of Damaskus or the Damaskean Eliezer as the Chaldee hath it Damaskus being put for a man of Damaskus as Israel 1 King 12. 18. is put for the sonnes of Israel 2 Chron. 10. 18. though some take Damaskus in Hebr. Dammesek to bee the name of a man here Of Eliezer or Eliazar as the name is written in Exod. 6. 25. is formed Lazer by leaving out the first letter as in other countries they used in Greek Lazaros whom Christ in the Parable maketh to sit in heaven in Abrahams bosome Luke 16. 23. that is to banquet with him next unto him as Mat. 8. 11. Ioh. 13. 23 Vers. 3. seed that is a child as the Chaldee expoundeth it son of my house that is my houshold servant or bondman borne so in Eccl. 2. 7. I got men-servants and women-servants and I had sonnes of the house that is home-borne-slaves so called to distinguish them from sonnes of the wombe Prov. 31. 2. Iob 19. 17. See before Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre or inheriteth that is as the Greeke translateth shall inherit mee shall possesse and enjoy all that I have So to inherit Gad Ier. 49. 1. which is there explained to dwell in his cities Vers. 4. And behold the Greeke turneth it And straight way it noteth Gods speedy helpe of Abrams infirmity shall come out that is the sonne of thine owne body opposed to the sonne of the house or servant aforesaid So the Chaldee translateth a sonne whom thou shalt beget A like promise was to David 2 Sam 7. 12. thy seed after thee which shall come out of thy bowels for which in 1 Chron. 17. 11 is written which shall be of thy sonnes Vers. 5. the starres which cannot by man bee numbred Ierem. 33. 22. onely God counteth their number and calleth them all by names Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth here like the stars of heaven that might signifie his naturall seed this his spirituall and heavenly as the Apostle teacheth us two sorts of Abrams children Rom. 9. 7. 8. Gal. 4. 22. 24 c. Hereupon the Israelites are in Iosephs dreame and in Daniels vision called starres and the host of heaven Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven and sand of the sea so shall thy seed be and so it was fulfilled in Moses time Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram Gen. 22. 17. and to Isaak Gen. 26. 4. and in them to Israel Exod. 32. 13. Vers. 6. he beleeved or had faith This is the first place where faith or beleefe is expresly spoken of in Scripture and is found in Abram called the father of all beleevers Rom. 4. 11. 12. 16. and hath imputation of justice added to it because under this promise Abram saw and beleeved in Christ and it was before either the law was given or circumcision ordained Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abrams faith is highly commended in that against hope he beleeved in hope that he should become the father of many nations according to that which was spoken So shall thy seed be And being not weake in faith he considered not his owne body now dead being about an hundred yeeres old or the deadnesse of Saraes wombe he staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what hee had promised he was able also to performe and therefore it was imputed unto him for justice Rom. 4. 18. 22. The Hebrew word for beleeved meaneth that hee thought and trusted the words of God as sure certaine
south parts of Canaan are noted to bee in Iudg. 1. 15. Hereupon grew that betweene Isaak and the Philistines for wells of water Gen. 26. 18. 20. 21. The Greeke for well translateth wells as being many and indeed Abraham had there moe wells then one as appeareth by Gen. 26 15. 18. and it is usuall in scripture to put one for many as is obserued on Gen. 3. 2. and 4. 20. Albeit the 30. vers sheweth rather one speciall to be here meant where also the Greek speaketh of one Vers. 31. Beer sheba by interpretation the well of the oath as the Greeke translateth it and the words following doe confirme or the well of seven because of the 7 lambes forementioned for Sheba usually signifieth seven and Shebuah an oath See also Gen. 26. 33. they sware or were sworne for swearing is alwaies expressed in Hebrew in the forme passive to be sworne because it is with a passion of the mind and offred or occasioned by another It hath also the signification of seven which is a mysticall number Gen. 2. 2. The reason hereof some thinke to be because it is confirmed as by seven that is by many witnesses or as having reference to the seven spirits that are before the throne of God Rev. 1. 4. the seven hornes and seven eyes of the Lambe Christ which are the seven spirits of God sent into all the world Rev. 5. 6. Wherefore Abrahams seven lambes seeme to bee not without mystery Vers. 33. he planted that is Abraham planted as the Greeke expresseth which sheweth his purpose and hope here long to continue a tree or a grove that is a plot of trees the Greeke saith hee planted a field the Ierusalemy Thargum translateth it a paradise or orchard and it is usuall to put one for many see Gen. 3. 2. The Hebrew Aeshel is used also for a tree in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing calleth Aelah that is an Oake 1 Chron. 10. 12. It is before recorded that Abram had such trees by his tent under whose coole shadow men sate and were refreshed in that hot Country Gen. 18. 1 4 8. but by that which here followeth that hee called there on the name of the Lord it is also probable that this plantation was for religious use which before the Law given by Moses might bee lawfull and was used generally of the nations Deut. 12. 2. but after was forbidden when God had chosen a place of worship Yet as from Abrahams example offring his sonne Isaak Gen. 22. the Iewes would superstitiously sacrifice their children Ier. 7. 31. and 19. 5. so from Abrahams grove they used groves for religious use and sacrificed under greene trees 2 King 17. 10. Ier. 17. 2. Esay 57. 5. But God forbad such things Deut. 16. 21. yet the heathen Romans commanded them saying Lucos in agris habento Leg. 12. tab de relig lex 2. eternall God or God of eternitie or of the World But the Greeke translateth eternall and so God is called in Rom. 16. 26. Here is the first place where this title was given him Ver. 34 many daies or yeres as Gen. 4. 3. Thus God gave some rest to this weary pilgrim hee dwelled here still when Isaak was offred which was in the 33. yeere of his life Gen. 22. 19. and how long after is uncertaine CHAP. XXII 1 Abraham is tempted tr offer-up Isaak 3 Hee giveth proofe of his faith and obedience 11 The Angell stayeth him 13 Isaak is exchanged with aram 14 The place is called Iehovah jireh 15 Abraham is blessed againe 20 The generations of Nahor unto Rebekah ANd it was after these things that God did tempt Abraham and said unto him Abraham and hee said Behold here I am And he said Take now thy son thy onely son whom thou lovest even Isaak and goe thou into the land of Morijah and offer him there for a burnt-offering upon one of the mountaines which I shall say unto thee And Abraham rose-earely in the morning and sadled his asse and tooke two of his yongmen with him and Isaak his sonne and clave the wood of the burnt-offring and rose-up and went unto the place which God had said unto him In the third day then Abraham lifted vp his eyes and saw the place afarre-off And Abraham said unto his yongmen abide you here with the asse and I and the yong-man will goe yonder and we will bow-downe our-selves and we will returne unto you And Abraham tooke the wood of the burnt-offring and put it upon Isaak his son and he took in his hand the fire and the knife and they went both of them together And Isaak said unto Abraham his father said my father and he said Behold I am here my son and he said Behold here is the fire and the wood but where is the lambe for a burnt-offring And Abraham said God will provide himselfe a lamb for a burnt-offring my son and they went both of them together And they came to the place which God had said unto him and Abraham builded there an altar and layd the wood in order and bound Isaak his son and put him on the altar upon the wood And Abraham thrust forth his hand and tooke the knife to kill his son And the Angell of Iehovah called unto him out of the heavens and said Abraham Abraham and he said loe here I am And he said Put not forth thy hand unto the yong-man neither doe thou any-thing to him for now I know that thou fearest God and thou hast not with-held thy sonne thy onely son from me And Abraham lifted-up his eyes and saw and behold a ramme behind holden in a thicket by his hornes and Abraham went and tooke the ram and offred him for a burnt-offring in stead of his son And Abraham called the name of that place Iehovah Iireh of which it is said to this day in the mountaine of Iehovah it shal be seene And the Angel of Iehovah called unto Abraham the second time out of the heauens And hee said By my selfe have I sworne assuredly saith Iehovah that for because thou hast done this thing and hast not with-held thy son thy onely son Surely blessing I will blesse thee and multiplying I will multiply thy seed as the starres of the heavens and as the sand which is upon the sea shore and thy seed shall possesse the gate of his enemies And in thy seed shall all nations of the earth blesse themselves because that thou hast obeyed my voyce And Abraham returned unto his yong men and they rose up and went together to Beersheba and Abraham dwelt in Beersheba And it was after these things that it was told Abraham saying Behold Milcah she also hath borne sonnes unto thy brother Nachor Vz his first borne and Buz his brother and Kemuel the father of Aram. And Kesed and Chazo and Pildash and Iidlaph and Bethuel And Bethuel begat Rebekah these eight did Milcah beare to Nachor
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
former teares to proceed not from true repentance And in hating his brother for the blessing hee shewed himselfe to bee of that wicked one as was Kain 1 Ioh. 3. 12. 15. This hatred continued also in his posterity against Iakob Obad. v. 10. 11. c. for my father the Hebrew phrase as also the Greeke is of my father but the meaning is for my fathers death as the like speeches otherwhere manifest Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies Gen. 50. 10. The Greeke translateth Let the daies of my fathers mourning be nigh that I may kill Iakob my brother so making it a wish for his fathers speedy death and the Hebrew also will bear that translation yea his words are such as may imply not a stay till his fathers death but that hee would with the first opportunity kill Iakob and so his father would soone die with sorrow Thus meaning he would be a double parricide And Rebekah with the first sent Iakob away to prevent danger Vers. 42. comforteth himselfe in respect of his losse of the blessing with this purpose and hope to kill thee So the comfort of the wicked is grounded on evill The Greeke translateth he threatneth thee and the Chaldee he layeth wayt for thee Vers. 43. flee thou or flee for thy selfe and for thy safety Here the blessing brought speedy persecution and exile upon Iakob which his mother counselled him in faith to undergoe rather then for his life to make accord with Esau and to forgoe his first birthright now obtained Vers. 44 a few daies these fell out to bee twenty yeeres as the sequele of the history sheweth Gen. 31. 38. and Rebekah saw him no more as the Hebrew Doctors gather by the time of her death which they thinke was before Iakob came againe See the notes on Gen. 35. 8. Vers. 45. why should I be the Greeke turneth it lest I be bereaved and she speaketh of the losse of them both for that Esau for his murder was also to be killed by the law in Gen. 9. 6. or if man had not punished him God might have cursed and cast him out as he did Kain Gen. 4. 11. 16. of Cheth the Greeke saith daughters of the sonnes of Cheth the Chethites whom Esau had maried Gen. 26. 34. 35. This griefe she tooke for an occasion also to get Isaaks consent unto Iakobs departure of the land that is of the inhabitants of the land whether Chethites or any other of the Canaanites see Gen. 11. 1. wherefore have I that is what good will my life doe me meaning none at all CHAP. XXVIII 1 Isaak blesseth Iakob and sendeth him to Padan Aram for a wife 9 Esau seeing it marieth Machalath the daughter of Ismael 10 Iakob by the way hath a dreame and vision of a ladder 13 God appearing promiseth to blesse him and bring him home againe 16 Iakob awaking and moved with reverence of the place annointeth a stone set up for a pillar and nameth the place Bethel 20 and maketh a vow to honour God there when he shall returne in peace ANd Isaak called Iakob and blessed him and commanded him and said unto him Thou shalt not take a wife of the daughters of Canaan Arise goe to Padan Aram to the house of Bethuel thy mothers father and take to thee a wife from thence of the daughters of Laban thy mothers brother And God Almighty blesse thee and make thee fruitfull and multiply thee and be thou an assembly of peoples And he give to thee the blessing of Abraham to thee and to thy seed with thee that thou maist inherite the land of thy sojournings which God gave unto Abraham And Isaak sent-away Iakob and he went to Padan Aram unto Laban son of Bethuel the Syrian the brother of Rebekah mother of Iakob and Esau. And Esau saw that Isaak had blessed Iakob and sent him to Padan Aram to take unto him a wife from thence when he blessed him and commanded him saying thou shalt not take a wife of the daughters of Canaan And Iakob had obeyed his father and his mother and was gone to Padan Aram. And Esau saw that the daughters of Canaan were evill in the eyes of Isaak his father Then went Esau unto Ismael and tooke Machalath daughter of Ismael son of Abraham the sister of Nebajoth unto his wives to him to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iakob went-forth from Beersheba and went to Charran And he lighted upon a place and taried there all night because the sunne was gone-downe and he tooke of the stones of the place and put for his pillowes and lay-downe in that place And he dreamed and behold a ladder set-up on the earth and the head of it reaching to the heavens and behold the Angels of God ascending and descending on it And behold Iehovah was standing above it and said I Iehovah the God of Abraham thy father and the God of Isaak the land that which thou lyest upon to thee will I give it and to thy seed And thy seed shall be as the dust of the earth and thou shalt spread-abroad to the sea and to the East and to the North and to the south and blessed shall be in thee all families of the earth and in thy seed And behold I will be with thee and will keepe thee in all the way that thou shalt goe and will returne thee againe unto this land for I will not leave thee untill that I have done that which I have spoken unto thee And Iakob awaked out of his sleepe and he said Surely Iehovah is in this place and I knew it not And he feared and said how fearefull is this place this is no other but the house of God and this is the gate of heavens And Iakob rose-up-early in the morning and took the stone that he had put for his pillowes and set it for a pillar and he powred oile upon the head thereof And hee called the name of that place Bethel but Luz was the name of the citie at the first And Iakob vowed a vow saying If God will be with mee and will keepe mee in this way which I am going and will give me bread to eat and rayment to put on And I returne in peace unto my fathers house and Iehovah shall be to me a God And this stone which I have set for a pillar shall be the house of God and of all that thou shalt give to me I will tithing givethe-tenth unto thee Annotations BLessed him God hereby confirmed Iakobs faith against doubts and feares both of things past and to come while his father now wittingly and willingly blesseth him and comforteth him against future troubles that might befall him in his pilgrimage The Hebrew Doctors say Better is the end of a thing then the beginning thereof Eccles. 7 8. the first blessings where with Isaak blessed Iaakob were of the dew of heaven and corne of the earth Gen. 27. 28. the after
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption frō the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they name it Seder an Order and denote it by a threefold S * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
37. 4. 8. 11. 28. his mistresse that tempted and fasly accused and his Master that imprisoned him c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh Vers. 24. his bow his faith armes his vertues wisdome chastitie patience c. by which he resisted all enemies Compare Psal. 18. 33. 35. The Chaldee paraphraseth And the prophesie was fulfilled in them for that he observed the law in secret and set his hope constant made firme strong and solid like fine gold for of the Hebrew Phoz here used fine solid gold is call Phaz Psal. 19. 11. And this similitude the Chaldee explayneth saying therefore gold was put upon his armes hee strengthened and confirmed his kingdome which was giuen him c. Mighty-one meaning God as Ps. 132. 2. Esay 49. 26. 60. 16. from thence or whence hee was the feeder or pastor From God Ioseph was advanced to be the feeder of Israel as before is shewed Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith who by his word fed the fathers and the sonnes of the tribes of Israel the stone the stay and strength of Israel This may be referred also to Ioseph as Christ whom Ioseph figured is called a stone Esay 28. 16. or unto God fore-spoken of who is the stone and rock of his church by whom Ioseph was advanced Vers. 25. who shall helpe Hebrew and hee shall helpe but the meaning of the phrase is who shall helpe as in Mal. 3. 1. and he shall prepare is translated by the holy Ghost which shall prepare Mark 1. 2. so in the sentence following The Chaldee interpreteth it The word of the God of thy father shall be thy helpe of heavens that is the raine and dew that shall make thy land fruitfull Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings the deepe springs of waters out of the earth see Gen. 7. 11. Deut. 33 13. the brests or teats to nourish children as the wombe to beare them that is many and well noursed children ten thousands of Ephraim and thousands of Manasses Deut. 33. 17. Contrary to this blessing is that curse in Hos. 9. 14. give them a mis-carying womb and dry brests Vers. 26. of thy father that is which I thy father doe blesse thee and thy brethren with doe prevaile or are stronger then the blessings of my parents that is as the Chaldee saith with which my fathers blessed me Thus Iakob speaketh because he more particularly explayned the blessings and applyed them to his sonnes severally and they were sooner to be fulfilled and more largely communicated with all his posteritie and Ioseph had a double portion So Iohn Baptist is said to be more then a prophet and no man greater then he because hee came immediately before Christ preparing his way and pointing him out as with the finger Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors or parents Isaak Abraham c. The Greeke saith of the mountaines for horai reading with other vowels harei and respecting it may be Moses blessing which hath harerei mountains Deut. 33. 15. unto the utmost bound that is these my blessings extend to the bound or end of the hills that is all the world over and so long as it indureth For they conteyne besides earthly heavenly blessings also in Christ whom Ioseph and Iudah figured in the first birthright and government Hills and mounts are used to signifie durance of things as Esay 54. 10. The word bound in Hebrew Taavath may also be englished the desire and so the Chaldee understands it saying which blessings the great men which were of old desired for themselves By hills understanding his ancient forefathers But in this sense it may be a cōtinuing of the blessings in the former verse unto the desire that is the desired fruits of the lasting hills according to Moses blessing Deut. 33. 15. the separated or the Nazarite of his brethren For a Nazarite hath his name of Separation Numb 6. 2. meaning here a choise and chiefe man separated of God unto excellencie above his brethren as the Greeke also translateth it hee governed them And hereupon Nezer is used for a crown put upon Kings and Priests see Psal. 89. 40. and 132. 18. Vers. 27. ravin or teare his prey a prophesie of the valour of this tribe against their enemies under the name of a Wolfe as before Iudah was likened to a Lion Neither need it be thought any dishonour to Benjamin that hee is likened to a Wolfe for even God likeneth himselfe to a Leopard and a Beare in his dealings against his enemies Hos. 13. 7. 8. in the morning the first times for Ehud of Benjamin was the second Iudge that saved the Israelites from the hand of the Moabites Iudg. 3. 15. c. Saul of Benjamin was the first King of Israel he and his sonne were great warriours making a prey of many enemies see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren Iudg. 20. 21. 25. at evening in the last times for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction in their dispersion and they slew their enemies See Esth. 8. 7. 9. 11. 9. 5. 6. 15. 16. Of this tribe also was Paul the Apostle Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies 2 Cor. 10. 3. 4. c. The Chaldee paraphrast understandeth this prophesie according to Moses blessing Deut. 33. 12. of the temple and sacrifices which were to be in Ierusalem saying Benjamin in his land shall the divine Majestie dwell and in his possession shall the sanctuary be builded at morning and at evening the priests shall offer oblations and at even tide they shall divide the remainder of their portions of the things left which are sanctified The Ierusalemy Thargum also giveth the same exposition Vers. 28. the twelve tribes that is heads and authors of the twelve tribes or kinreds that came of Israel whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob even according to c that is with such a blessing as was meet for every of them as Gods spirit did allot Vers. 29. my people to my holy fathers by death as the 33. verse sheweth see also the notes on Gen. 25. 8. of Ephron bought of him as the next verse sheweth See Gen. 23. 9. 10. c. and 47. 30. Vers. 31. buried Leah of her death and buriall there was no mention before neither of Rebekahs These five and Iakob himselfe the sixt buried in one grave the first letters of all their names are contayned in that one name of ISRAEL Vers. 32. In the purchase or understand The purchase was bought But the Greeke addeth the word In. Vers. 33. his feet this seemeth to denote his quiet betaking of himselfe to his rest
was waterlesse Deut. 8. 15. it was called also mount Sinai Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing or of this vision there appearing Vers. 2. Angell This was Christ who in vers 6. calleth himselfe the God of Abraham named an Angell as before in Gen. 48. 16. therefore Moses blessing Israel mentioneth the good will of this dweller in the bush Deut. 33. 16. where the Chaldee paraphrast addeth him whose habitation is in heaven meaning God And other Rabbines acknowledged as much R. Menachem upon Exod. 3. saith his Angell in the opinion of some of our Rabbines was Michael and therefore hee saith the Angell of the Lord and saith not the Angell of God signifying the condition of mercies See also the notes on Gen. 32. 24. where Michael is shewed to bee Christ. Againe R. Menachem there alledgeth this Angell is that Angell the Redeemer which said to Iakob I am the God of Bethel this is he of whom it is said and the Angell of his presence saved them Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush In Hebrew Seneh whereupon the mount and wildernesse is called Sinai of the store of brambles that grew there or of this bush and vision So in Pirkei R. Eliezer c. 41. it is said from the beginning of the world this mount was called Horeb and when God appeared unto Moses out of the midst of the bramble-bush of the name of the bramble Seneh it was called Sinai consumed Hebr. eaten up in Greeke burnt up fire is usually said to eat that is to consume Lev. 6. 10. The flame is said to burne up the mountaines trees c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God Esa. 30. 30. Lam. 2. 3. But here God who is called a consuming fire Deut. 4. 24. consumeth not the bush a figure of the Church of Israel afflicted in Egypt but dwelleth with good will therein as Moses mentioneth the good will of him that dwelt in the bush Deut 33. 16. And so hath promised to Israel when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esa. 43. 2. This God himself openeth to Moses in vers 7. 8. and it agreeth with that vision shewed to Abraham in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision saying God dwelt in the bramble-bush and the bramble-bush was affliction anguish al thorns and briars And why dwelt hee in the midst of affliction and anguish but because he saw Israel in great affliction he also dwelt with them in the midst of affliction to confirme that which is said in Esa. 63. 9. In all their affliction it was afflicted Pirkei R. Eliezer c. 40. Verse 3. great sight or vision whereat Moses wondred and drew neere to consider it Act. 7. 34. not burnt the Ierusalemy Thargum addeth is greene and not burnt Vers. 4. unto him and what God said unto him the same he hath spoken to us as our Lord himselfe explaineth it Have ye not read that which was spoken unto you by God Mat. 22. 31. 32. And although God spake thus to Moses yet hee writing these things for the Church it is said that Moses shewed them and he called the Lord the God of Abraham Luke 20. 37. Vers. 5. thy shooes the putting off of shooes was used for a signe of giving up ones right unto another Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2â—4 and consequently of sanctification before God putting off uncleannesse as the change and washing of other garments also signified Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept that Moses in all humility and holinesse should now resigne up him-selfe unto God and service of him The like was commanded Iosua Ios. 5. 15. By Stephens relation GOD had manifested himselfe by the words following in the next verse before he commanded this thing see Act. 7. 32. 33. From this precept unto Moses the Iewes gathered a generall rule that whosoever standeth in the holy place must put off his shooes Pirkei R. Eliezer c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctuary they conclude that this belongeth to the reverence of it that no man come in there with his shooes on his feet Maimony in Beith habchirah or Temple c. 7. S. 1. 2 is holy ground Hebr. it is ground of holinesse sanctified by the presence and apparition of God who maketh the heavens earth and places where his glory is revealed to be holy and reverently to respected of his people Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured is called the holy mount 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle where God appeared except such and so sanctified as the law did appoint Lev. 16. 2. 3. c. Vers. 6. I am The word am is added by the Holy Ghost in Matth. 22. 32. though for brevity sake it is omitted here in the Hebrew and also in the Greeke Mark 11. 26. and often thorowout the Scriptures thy father the Holy Ghost expoundeth this thy fathers Act. 7. 32. and the words following confirme it See Gen. 3. 2. God of Abraham to whom the land of Canaan was first promised Gen. 12. 1. 7. the affliction of his seed in Egypt prophesied and the deliverance from the same now to be performed Gen. 15. 13. 16. Exod 3. 8. And because God is not the God of the dead but of the living our Saviour from this speech proveth that Abraham and others dead to the world yet lived unto God and their bodies should bee raised againe from the dead Matth. 22. 31. 32. Luk. 20. 37. 38. hid in Greeke turned away this hiding was in conscience of his owne infirmity and of Gods majestie so that Moses trembled and durst not behold Act. 7. 32. Elias covered his face with his mantle 1 King 19. 13. and the Seraphims covered theirs with their wings Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke so the Greeke also translateth it referring it to the last word feared It may also be Englished from looking or that he might not looke referring it to the former he hid his face For God the Chaldee translateth the glory of the Lord. Vers. 7. seeing I have seene that is I have surely seene the like phrase is in Gen. 2. 17. Gods seeing and hearing implied a mercifull regard and pittying of their miserie Psal. 106. 44. 45. Gen. 29. 32. therefore the people when they understood this gave thanks to God Exod. 4. 31. Some of the Hebrewes as the Zohar upon this place expounded it thus Seeing for
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. â—and the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ„ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌ„fession of Iannes and Iambres of whom see before in Exodus 7. 〈◊〉 condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. 〈◊〉 〈◊〉 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
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
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
fire and the thunders and the lightnings and he went neere into the thicke darknesse and a voice spake unto him and we heard it Moses Moses goe say unto them thus and thus And so it is said face to face the Lord spake with you Deut. 5. 4. c. This standing at mount Sinai it selfe alone was an evident confirmation of his prophesie that it was truth and without all suspicion in it as it is written Lo I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee for ever Exodus 19. 9. So that before this thing they beleeved not in him with such a beleefe as continueth for ever but with a beleefe that had doubtfull conceits and thoughts after it Maimony in Misn. in Iesudei hatorah ch 8. S. 1. Vers. 10. sanctifie them that is bid them and looke that they doe sanctifie and holily prepare themselves that they may be humbled at my feet to receive my words as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. inwardly by faith Act. 15. 9. outwardly by washing their garments whereof see Gen. 35. 2. and their bodies as appeareth by other places that shew the sanctifying of the priests and people Levit 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. c. and abstaining from their wives as after followeth here verse 15. Which things figured our sanctification and cleansing by Christ Iesus with the washing of water by the Word even the washing of regeneration and renewing of the holy Ghost Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice for baptizing all whom they admit unto their Church and covenant as Maimony sheweth in Asurei Biah ch 13. and is more fully set downe in the annotations on Gen. 17. 12. V. 11. the third day which is thought to be the day that after was called Pentecost the 50. day after the Passeover then was a yeerly feast Exo. 23. 16. Lev. 23. 15. 16. c. Act. 20. 16. On this day the fiery law was now given on mount Sina on this day the fiery tongues were after given for preaching the Gospell in Ierusalem Acts 2. 1. 2. c. And many mysteries are of the third day in the Scriptures see the notes on Gen. 22. 4. Vers. 13. touch it or touch him that is the man or beast that shall touch the mountaine shall be so execrable unto you as yee shall not touch it with hand but stone it or shoot it through These ordinances were outward concerning the mount that might be touched terrible that the people could unbeare that which was commanded and shewed the nature and use of the law contrary to the Gospell on mount Sion as Paul explaineth it Heb. 12. 18. 20. 22. c. with a shot with arrow or dart as the Apostle in Greek openeth the Hebrew phrase shooting shot through Heb. 12. 20. the sound of the trumpet or the sounding trumpet called in Hebrew Iobel translated in Greeke voices and trumpets but the Apostle seemeth to expresse it by the sound or eccho of the trumpet Hebr. 12. 19. the Chaldee turneth it the trumpet Every 50. yeare was of the sounding of trumpets called Iobel the Iubilee Levit. 25. 10. see the annotations there and Ios. 6. 4. 5. is drawne long or draweth that is continueth the sound and so there be an end of the trumpets sounding shall goe up that is as the Chaldee paraphraseth when the trumpet shall be withdrawne they shall have leave to goe up and as the Gr. translateth when the voyces the trumpets the cloud are departed from the mountaine they shal goe up So that whiles the signes of Gods Majestie were on the mount the people were forbidden to approach but when they were ceased the people might goe up as to any other common mount wheras untill that time the mountaine was sanctified verse 23. Vers. 15. unto a wife or to a woman that is any of you unto his wife to lie with her as the Ierusalemy Thargum expoundeth it the ministerie of the bed A like speech passed betweene Achimelech the priest and David about eating of the holy bread 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people as Paul teacheth that man wife may abstaine with consent for a time that they may give themselves to fasting and prayer 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation see the annotations on that place Vers. 16. voyces that is thunders see Exod. 9. 23. heavy that is very thicke cloud the Greeke translateth darkesome clouds These were signes of Gods glorious presence and of his judgements against the breakers of his Law the Prophets use the like words to signifie his Majestie Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels Act. 7. 53. Gal. 3. 19. for God came with ten thousands of saints Deut. 33. 2. trumpet shewing the nature of the Law to manifest Gods will mens transgressions and to warne them of the wrath deserved Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled or was afraid The spirit of bondage which was in the people caused them to feare Rom. 〈◊〉 15. for they were not perfect in the love of God 1 Iohn 4. 18. Vers. 17. to meet with God as the Chaldee paraphraseth with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people because they were afraid Deut. 5. 5. Gal. 3. 19. at the nether part without the bounds that Moses had limited vers 12. They flood here as the Hebrews write after the order that Moses mentioneth in Deut. 29. 10. 11. when after 40. yeeres he renewed the covenant First there were the firstborne the priests Exod. 19. 22. which came neare unto the Lord after them the Heads of the Tribes the Rulers after them the Elders then the officers after them all the men of Israel then the little ones after them the women and then the strangers Aben Ezra on Exod. 19. Vers. 18. on a smoke With clouds and smoke God often manifested his glorious presence to his people Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power Hab. 3. 4. descended God who filleth heaven and earth Ier. 23. 24. is said to descend or come downe to certaine places when hee there manifesteth his glory and it is spoken of him after the manner of men See the notes on Gen. 6. 6. and 11. 5. in fire for Gods Word is like to fire Ier. 23. 29. and his law was firie Deut. 33. 2. as hee himselfe is a consuming fire Deutro 4. 24. Thargum Ierusalemy explaineth it thus because the
glorie of the Majestie of the Lord was revealed upon it in a flame of fire The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. all the mount the mountaines saw the Lord and trembled Hab. 3. 10. they leaped like rammes Psal. 114. 4. the earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal. 68. 6. Iudg. 5. 5. The Greek translateth all the people was astonied Vers. 19. going and waxing strong that is continually proceeding and increasing in londnesse and strength more and more See a like phrase in Gen. 8. 3. Moses spake so fearfull was the sight that Moses said I am sore afraid and tremble Heb. 12. 21. by a voyce by a more gentle meane than the thunder or loud shrilling trumpet that Moses might be confirmed and not affrighted So Daniel being daunted with a vision was strengthned by the Angels words Dan. 10. 8. 16. 17. 19. And this voyce was heard of the people as is likely by that promise unto Moses in verse 9. It signified also that onely the Lords voyce takes away the terrors of the Law for by Moses the Law was given but by Christ who answered the Law and fulfilled it commeth grace and truth Ioh. 1. 17. Vers. 21. testifie unto or charge contest the people Paul used to contest or charge before God and his Angels 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake or that they breake not through to wit the bounds set them to see as Moses did at the first till he was stayed of God Exodus 3. 3. Curiositie is forbidden that men might walke by faith not by sight 2 Cor. 5. 7. and learne humility Rom. 12. 3. The Greeke here translateth Lest they draw neare unto God to consider or to behold and Luke useth the word in that sense in Stephens speech of Moses Act. 7. 31. fall that is be killed of the Lord verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for looking into the Arke of God 1 Sam. 6. 19. So falling is used for staine in Gen. 14. 10. 1 Cor. 10. 8. Vers 22. which come neare that is as the Chaldee explaineth which come neare to minister before the Lord. These priests are after called yong men of the sonnes of Israel Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi Numb 8. 14. 15. 17. 18. sanctifie themselves that is prepare wash and keepe themselves from being defiled with sinne by touching the mount as vers 24. 12. breake forth which the Chaldee expoundeth bee strong that is very angry but it implieth death also when God breaketh forth as the breach of waters upon men to destroy them as 2 Sam. 5. 20. and 6. 6. 7. 8. Vers. 23. cannot or shall not be able to come up by reason of the former charge and limitation It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people but God urgeth it againe verse 24. so restraining the curiositie of the people and shewing the end of the Law to be rather to exclude men from God by reason of their sinnes than to justifie or give them life as doth the Gospell for it was the ministration of death 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina is in bondage with her children Gal. 4. 25. Vers. 24. breake through the Greeke here translateth let them not violently presse to come up but that which the Law suffereth not the Gospell admitteth Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24. CHAP. XX. 1 The ten Commandements are spoken by God on mount Sinai 18 With thunders lightnings sound of the trumpet c. whereat the people are afraid 20 Moses comforteth them 22 God upon this occasion againe forbiddeth them Idolatrie 24 Of what sort the altar should be AND God spake all these words saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other gods before my face Thou shalt not make unto thee a graven thing or any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe my Commandements Thou shalt not take up the name of Iehovah thy God in vaine for Iehovah will not hold him guiltlesse that shall take up his name in vaine Remember thou the Sabbath day to sanctifie it Six daies shalt thou labour and shalt doe all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy son or thy daughter thy man servant or thy woman servant or thy cattel or thy stranger which is within thy gates For in sixe daies Iehovah made the heavens and the earth the sea and all which are in them and rested in the seventh day therefore Iehovah blessed the Sabbath day and sanctified it Honour thy father and thy mother that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not answer a false witnesse against thy neighbour Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife or his man servant or his woman servant or his oxe or his asse or any thing which is thy neighbors And all the people saw the voices and the lightnings and the voice of the trumpet and the mountaine smoaking and the people saw and removed away and they stood a farre off And they said unto Moses Speake thou with us and we will heare and let not God speake with us lest we die And Moses said unto the people Feare not for God is come for to tempt you and that his feare may be before your faces that you may not sinne And the people stood afarre off and Moses drew neere unto the thicke darknesse where God was And Iehovah said unto Moses Thus thou shalt say unto the sons of Israel you have seene that I have spoken with you out of the heavens Yee shall not make with me gods of silver or gods of gold yee shall not make unto you An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offrings and thy peace offrings thy sheepe and thy oxen In every place where I shall make the memoriall of my name I wil come unto
thee I wil blesse thee And if thou wilt make unto me an altar of stones thou shalt not build them of hewen stones for if thou lift up thy toole upon it thou hast polluted it And thou shalt not goe up by steps unto mine altar that thy nakednesse be not discovered thereon Annotations GOd spake The Law was given by the ministerie of Angells Hebr. 2. 2. Act. 7. 53. out of the midst of fire cloud and darknesse with a great voice which shooke the earth Deut. 4. 22. Heb. 12. 26. all these words these tenne Commandements following and he added no moe Deut. 5. 22. wherefore they are called the ten Words Ex. 34. 28. that is the ten Commandements as the Word of God Marke 7. 13. is the commandement of God Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law the voice of words Heb. 12. 19. Vers. 2. I Iehovah understand I am Iehovah as the Greeke explaineth it or I Iehovah am thy God The words I Iehovah note the unity of the God-head as elsewhere he saith Iehovah our God Iehovah is one Deut. 6. 4. what the name signifieth is noted on Gen. 2. 4. Exod. 6. 3. thy God though he is so by creating us yet here he specially intendeth the covenant of grace made with his people whereby they are blessed that have Iehovah for their God Psalm 33. 12. From hence ariseth his authority to command and this is a reason of our obedience because he is Iehovah and our God therefore as it is here prefixed to the first commandement so is it annexed to the rest as to the second in Lev. 19. 4. 31. to the third in Lev. 19. 12. to the fourth in Lev. 19. 3. 30. to the fift in Lev. 19. 3. 32. to the sixt in Lev. 19. 16. to the seventh in Lev. 18. 6. c. to the eighth in Lev. 19. 11. 12. to the ninth in Lev. 19. 16. and generally to all the commandements Lev. 18. 5. and 19. 37. of servants the Greeke and Chaldee saith of servitude or bondage see Exod. 13. 3. Egypt was a furnace of iron Deut. 4. 20. a figure of our spirituall bondage and misery under Satan and the deliverance from it figured our salvation by Christ Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to perswade us to faith and obedience Ye are my witnesses saith Iehovah c. that ye may know and beleeve me and understand that I am â—e I I am Iehovah and beside me there is no Saviour I have declared and have saved Esay 43. 10. 11. 12. I am Iehovah thy God the Holy one of Israel thy Saviour I gave Egypt for thy ransome c. Esay 43. 3. Vers. 3. Thou shalt not have or There shall not be to thee but this Hebrew phrase the Holy Ghost changeth into another equivalent as There is not to us Luke 9. 13. that is We have not Matth. 14. 17 This and most of the other precepts are prohibitions forbidding the evill expresly commanding the contrary good inclusively for wee must both 〈◊〉 evill and doe good Psalme 34. 15. But Gods forbode bindeth most strictly and alwayes and we are borne in evill and are prone unto it rather then to good and are therefore called by these commandements from all corruption unto the integrity wherein God first created us other gods the Chaldee explaineth it singularly other god and so the Scripture also expresseth it in Exod. 34. 14. Psal. 81. 10. For Is there a god beside me saith the Lord Esay 44. 8. There is none other god but one though there bee many that are called gods 1 Cor. 8. 4. 5. unto whom the vaine heart of man falsly attributeth deity for whatsoever the Gentiles sacrificed was unto devils and not to god 1 Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth they shall perish from the earth and from under these heavens Ier. 10. 11. Hereby on the contrary wee are commanded to have Iehovah for our God which is to know him and to serve him with a perfect heart and with a willing mind 1 Chron. 28. 9. to love him with all the heart and with all the soule and with all our might Deut. 6. 4. 5. to feare beleeve honour obey and cleave unto him Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face or against my face that is against or before mee the Greeke and Chaldee translate it but me After in verse 23. Moses saith with me It implyeth also all time and place as before the Sunne Psal. 72. 17. is so long as the Sunne endureth so here before me is so long as I am for ever and ever And all place as Whither shall I flee from thy face or presence Psal. 139. 7. Therefore also the face or presence of God is here mentioned because he beholdeth the secrets of the heart Psal. 44. 21. 22. and 139. 23. 24. and the Law and so every precept is spirituall Rom. 7. 14. and bindeth the whole man body soule and spirit the underdanding the will and the effects of them both for ever Vers 4 Thou shalt not make As the former precept forbade all feigned gods so this forbids all feigned service whether it be to the true God or any other and commandeth to worship God in spirit and truth Iohn 4. 24. In the Chaldee paraphrase called Ionathans this is expresly said to bee the second Commandement and such is the generall opinion of the Iew Doctors as Philo in exposit Decalogi Iosephus antiq l. 3. and others yet some now would make this but a part of the first Commandement So the Sabbath is by him and other ancient Rabbines called the fourth precept as is observed on Gen 49. 12. which by the others account must be the third Making here meaneth not onely with the hand but with the heart or imagination for we ought not to thinke that the godhead is like unto gold c. Act. 17. 29. And to worship the Sunne or Moone or any creature is to make an Idoll of it Deut. 4. 17. 19. unto thee to or for thy selfe to wit without commandement from God for by his commandement Moses made the Cherubims in the sanctuary Exod. 25. 18. and the brazen Serpent in the wildernesse Num. 21. 8. And this forbiddeth not all images of creatures for civil use which are allowable Matth. 22. 20. but for religious So the Law explaineth it as ye shall not set up any image of stone in your land to bow downe unto it Levit. 26. 1. and the Prophets phrase of Images which ye made unto you Amos 5. 26. is expounded thus which ye made to worship them Acts 7. 43. But to make any image of the invisible God is altogether unlawfull and unpossible Deut. 4. 12. 15. Esay 40. 18. Rom. 1 22. 23. And by this for thy selfe
he forbiddeth 〈…〉 king of any for others alwayes when Aaron made one for the people Exodus â—2 1. 〈◊〉 The Hebrew 〈◊〉 say He that 〈◊〉 〈◊〉 and idols for himselfe thought he make it not with his 〈◊〉 hand nor serveth it he is guilty Likewise he 〈◊〉 maketh an idoll with his hand for others though he maketh for an 〈◊〉 he is guilty Therefore hee that maketh an idoll for himselfe with his owne hands he is double guilty Maim any intreat of Idolatry c. 3. S. 9. 〈◊〉 a graven thing Hebrew Pesel which is any thing hewen graved out or carâ—ed the Greek translateth it an Idoll the Chaldee an Image and the Thargum called Ionathans addeth Image or Figure And the holy text elsewhere expresly condemneth Images Ezek. 16. 17. and not onely graven but molten Hos. 13. 2. or painted Ezek. 8. 10. So under this one particular all portratures and humane devices are forbidden not only things made with hand but with heart and thought Act. 17. 25. 29. Every such Image is a teacher of lies Hab. 2. 18. and who so formeth a god or melteth a graven image it is profitable for nothing Esay 44. 10. likenesse in Hebrew Temunah which Moses openeth by two other words Semel and Tabnith that is Similitude and Figure Deut. 4. 16. and elsewhere he nameth also Maisebah and Maskith that is Statue or pillar and Picture Levit. 26. 1. So that all shapes portratures precepts and devices of men are forbidden in Gods worship Esay 29 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary Gods commandements and statutes for his worship and servico to be kept practised without adding any thing unto them or taking any thing from them Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens as the Sunne Moone Starres Fowles or the like Deut. 4. 17. 19. The worshipping of Angels is also forbidden Coloss. 2. 18. in the earth as the likenesse of man or woman or of beasts or creeping things Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner the nations of the world corrupted true religion Rom. 1. 23. in the waters as any fish or the like Deu. 4. 18. So all resemblances whatsoever are here forbidden which men can make Behold they are all vanity their workes are nothing their molten images are wind and confusion Esay 41. 29. Ver. 5. not bow downe or not worship under this one all other gestures of reverence are forbidden as bowing the knee 1 King 19. 18. kissing Hos. 13 2. lifting up of the eyes Ezek. 18. 6. spreading out of the hand Psal. 44. 21. and the like Contrariwise they are to be broken down burned destroyed and detested Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them that is to any creature Rom. 1. 25. though an Angell Rev. 22. 8. 9. or to the Image of any creature or of God himselfe Esay 40. 18. 21. Rom. 1. 23. or to any â—orke of our owne hands Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them so neither before them 2 Chron. 25. 14. yea 〈…〉 ese two phrases doe one explaine another as to pray before the Lord 1 Chron. 17. 25. is to pray 〈◊〉 2 Sam. 7. 27 and to bow downe or worship 〈◊〉 the Devill Luke 4. 7. is to bow downe unto him Mat. 4. 9. But to bow downe unto men for civill honour is lawfull Gen. 23. 7. Sam. 24. 8. serve them The Hebrew gnabad implyeth all manner of service both that which in Greek is called Lâ—â—râ—id as in this place and Douleâ—a as by it the Greek version explaineth it in Exod. 23. 33. and many other places The Hebrew Doctors say The root of the commandement against idolatry 〈◊〉 that men should not serve any of all the creatures neither Angell nor spheare nor starre not any of the foure elements nor any thing that is created of them And although he that serveth knowes that the Lord is God and serveth the creature after the manner that Enos and the men of his age served at first whereof see the notes on Gen. 4. 26. yet loe hee is an idolater Maimony in Misneh treat or Idolatry chap. 2. S. 1. Vnder this name Serve is comprehended every religious worke with hand mouth or heart as prayer or thanksgiving Esay 44. 17. Ier. 2. 27. confidence in them Psal. 115. 4. 8. offring of sacrifice 2 King 17. 35. burning of incense Ier. 18. 15. preaching for them Ier. 2. 8. asking counsell of them Hosea 4. 12. building temples altars or other monuments unto them Hos. 8. 14. and 12. 11. erecting of ministeries Numb 8. 24. or doing any ministeriall worke for their honour Amos 5. 26. compared with Numb 4. 24. 25. contributing to their maintenance Numb 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them Esay 44. 11. communion in the service of them 1 Cor. 10. 18. 21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry 2 Iohn 10. 11. reading the bookes thereof Acts 19. 19. or any other way to learne their abominations Deut. 12. 30. The Hebrewes say Idolaters have made many bookes of their service and of the workes and rites of the same the holy blessed God hath commanded us that wee should not at all reade in those bookes Maimony treat of Idolatry c. 2. S. 2. Also they say He that serveth an Idol after the manner of the usuall service thereof although hee doe it in contempt thereof he is guiltie Maimony ibidem c. 3. S. 5. On the contrary God hereby requireth that wee serve him in such places and with such things and rites as himselfe hath commanded Deut. 12. 5. 6. 14. 28. and serve him onely 1 Sam. 7. 3. Matt. 4. 10. jealous and a consuming fire Deut. 4. 24. God as said to be an husband unto his people Ierem. 2. 2. Hosea 2. 19. idolatry is whoredome Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indignation against this sinne is called jealousie and as that is the rage of a man so that hee will not spare in the day of vengeance Prov. 6. 34 so the Lord here threatneth to visit that is to search out and punish this iniquity for so visiting often signifieth Ier. 44. 13. and 5. 9. 29. and when hee visiteth them they shall fall and perish Ier. 6. 15. and 10. 15. the sonnes or children posterity meaning such as are transgressors with their fathers as after he saith of them that hate me So here the Chaldee paraphraseth upon the rebellious sonnes Otherwise if the sonne feare and doe not such evill God saith hee shall not dye in the iniquity of his father but hee shall surely live Ezek. 18. 4. 10. 13. 14. 17. generation this word is supplyed both in the Greek and Chalde◠〈◊〉 The Heb. phrase is on the thirds and on the 〈◊〉 such defects are common see Exo. 12 3. Gen. 4. 20. 24. 22. So alter in v. 6. unto
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
monuments of idolatry are comprehended as Deuter. 12. 2. 3. Of this the Hebrew canons say Wee are commanded to destroy idolatry and the services thereof and whatsoever is made for the same Deuteronomy 12. And in the land of Israel we are commanded to persecute it untill it be destroyed out of all our land but without the land wee are not commanded to persecute it but every place which wee shall subdue we are to destroy all the idolatry that is therein Maimony in Misn. treat of Idolatry c. 7. S. 1. Vers. 25. thy bread c. hereby the coursest fare may be meant which by Gods blessing nourisheth as in Daniel 1. 12. 15. Or these are named for all food as the Chaldee translateth it thy meat and thy drinke and the Greeke addeth thy bread and thy wine and thy water sicknesse in Chaldee evill sicknesses Compare Exod. 15. 26. Deut. 7. 15. Vers. 26. casting or miscarrying the Greeke translateth without seed See a like promise in Deut. 7. 14. thy dayes which by the course of nature thou shouldest live So Iob dyed being old and full of dayes Iob 42. 17. whereas the wicked live not out halfe their dayes Psal. 55. 24. Vers. 27. dismay with tumult and trouble as God did before in Exod. 14. 24. So in Deut. 7. 23. Ios. 10. 10. The Greeke translateth I will astonish all nations shalt come to warre against them as the Chaldee addeth to turne this is added by the Chaldee for explanation And by turning the neeke or backe is meant their flight as the Greek translateth I will give that is make them fugitives So David praised God that had given him the neck of his enemies that is made them flee Psal. 18. 41. Vers. 28. hornets Hebr. the hornet a kinde of great waspe which stingeth venomously threatned against the Canaanites here and in Deuter. 7. 20. and shewed to be accomplished in Ios. 24. 12. These signified the stinging terrours wherewith God striketh the hearts of his enemies the Evite that is the whole nation of them as the Greek saith the Amorites and the Evites c. These were the posterity of Canaan of whom see Genesis 10. 6. 7. V. 30. fructifie that is be increased or growne Vers. 31. the river which the Greek explaineth the great river Euphrates and Moses elsewhere so nameth it Deuter. 11. 24. Gen. 15. 18. See these bounds in Numb 34. the accomplishment of this promise in part fulfilled in Solomons time 1 Kin. 4. 21. thou shalt drive the Greeke translateth I will drive Vers. 32. with them the inhabitants of the land Exodus 34. 12. 15. Deuter. 7. 1. 2 c. gods in Chaldee idols Vers. 33. if thou shalt or it may bee translated for thou wilt serve as came to passe Iudg. 1. 21. 27. 29. and 2. 1. 2. 3. 12. c. The Greeke translateth for if thou shalt serve their gods the Chaldee and thou shalt not serve their idolls surely or for it will be a snare that is a cause of thy fall and ruine a scandall unto thee See this fulfilled Iudg. 2. Psal. 106. 34. 35. 36. Numb 25. 1. 2. Compare also Deut. 7. 16. 25. A snare is used to signifie the deceit whereby men fall into sinne Deut. 12. 30. Ier. 5. 26. Prov. 13. 14. 27. and so the destruction that followeth thereupon Prov. 12. 13. Esay 8. 15. and 28. 13. Eccles. 9. 12. CHAP. XXIIII 1. Moses is called up into the mountaine 3. The people promise obedience 4 Moses buildeth an Altar and twelve pillars 6 Hee sprinkleth the blood of the covenant 9. Moses and the Elders of Israel see God 12. Moses is to goe up the mount for the the Tables 14 Aaron and Hur have the charge of the people 16 The glory of the Lord on mount Siâ—â—aâ— like devouring fire 18 Moses in the cloud and mountaine fortie daies and fortie might AND he said unto Moses Come up unto Iehovah thou and Aaron Nadab Abihu and seventy of the Elders of Israel and bow down your selves afarre off And Moses himselfe alone shall come neere unto Iehovah but they shal not come neere and the people they shall not come up with him And Moses came and told the people all the words of Iehovah and all the judgments and all the people answered with one voice and said All the words which Iehovah hath spoken wee will doe And Moses wrote all the words of Iehovah and rose up earely in the morning and builded an altar under the mount and twelve pillars according to the twelve tribes of Israel And he sent the yong men of the sons of Israel and they offered burnt offerings and sacrificed sacrifices of peace offerings of bullocks unto Iehovah And Moses tooke halfe of the blood and put it in basons and halfe of the blood hee sprinkled on the altar And he tooke the book of the covenant read in the eares of the people and they said All that Iehovah hath spoken we will doe and obey And Moses tooke the blood and sprinkled on the people and said Behold the blood of the covenant w ch Iehovah hath striken with you concerning all these words Then went up Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel And they saw the God of Israel and there was under his feet as it were a worke of Saphire bricke and as the body of the heavens for cleernesse And upon the Nobles of the sons of Israel hee laid not his hand and they saw God did eat drink And Iehovah said unto Moses Come up to me into the mount and bee there and I will give thee tables of stone a law and commandement which I have written to teach them And Moses rose up and his Minister Ioshua and Moses went up into the mountaine of God And he said unto the Elders Sit yee here for us untill wee returne unto you and behold Aaron and Hur are with you who so hath matters to doe let him come neere unto them And Moses went up into the mountaine and a cloud covered the mountaine And the glory of Iehovah dwelt upoÌ„ mount Sinai the cloud covered it six dayes and in the seventh day hee called unto Moses out of the midst of the cloud And the sight of the glory of Iehovah was like devouring fire in the top of the mountaine in the eyes of the sons of Israel And Moses went in to the mids of the cloud and went up into the mountaine and Moses was in the mountaine forty dayes and fortie nights Annotations ABihu in Greeke Abioud he and Nadab were Aarons eldest sonnes Exod. 28. 1 who were afterward devoured with a fire from the Lord Levit 10. 1. 2. seventie This number was answerable to the 70. soules of Israel that came into Egypt Deut. 10. 22. and to the 70. that afterward were made the Senate of the commonwealth of Israel Numb 11. 16. 17. bow downe the Gt translateth they shall bow downe to or worship the Lord
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
smell thereto and made it not hee is guilty of cutting-off but his doome is like all theirs that use or make profit of any of the sanctified things to wit unlawfully Mâ—imony in treat of the holy Implements chap. 2. Sect. 9. 10. be cut off the Chaldee expoundeth it be destroied the Greeke saith the soule of that man shall perish from his people God by this judgment would keepe men from profaning and abusing the holy exercise of praier and doctrine of Christs mediation when the abuse even of the shadow hereof brought destruction upon the offenders CHAP. XXXI 1 Bezaleel and Aholiab are called and made meet for the worke of the Tabernaâ—le and furniture thereof 12 The observation of the Sabbath is againe commanded 18 Moses receiveth the two Tables of the Law AND Iehovah spake unto Moses saying See I have called by name Bezaleel the son of Vri the son of Hur of the tribe of Iudah And I have filled him with the Spirit of God in wisedome and in understanding and in knowledge and in all workmanship To devise cunning-workes to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to worke in all workmanship And I behold I have given with him A holiab the son of Ahisamac of the tribe of Dan and in the heart of all wise hearted I have given wisedome that they may make all that I have commanded thee The Tent of the congregation and the Arke of the Testimonie and the Covering-mercie seat that is thereupon and all the vessels of the Tent. And the Table and the vessels thereof and the pure Candlesticke and all the vessels thereof and the Altar of incense And the Altar of burnt-offring all the vessels therof and the Laver and the foot thereof And the garments of ministery and the garments of holinesse for Aaron the priest and the garments of his sonnes to minister-in-thepriests office And the anointing oile and incense of sweet-spices for the holy place according to all that I have commanded thee shall they doe And Iehovah spake unto Moses saying And thou speake thou unto the sonnes of Israel saying Verily my Sabbatâ—s yee shall keepe for it is a signe betweene me and you throughout your generations to know that I am Iehovah that sanctifieth you And yee shall keepe the Sabbath for it is holinesse to you they that profane it every one shall bee put-to die the death for every one that doth any worke therein even that soule shall bee cut-off from amongst his peoples Six daies shall worke be done but in the seventh day is the Sabbath of Sabbathisme holinesse to Iehovah every one that doth any worke in the Sabbath day shall be put to die the death And the Sons of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for an everlasting covenant Betweene me and the Sonnes of Israel it shall be a signe for ever for in Six daies Iehovah made the heavens the earth and in the Seventh day he rested and was refreshed And he gave unto Moses when hee had made-an-end of speaking with him on mount Sinai two Tables of testimonie Tables of stone written with the finger of God Annotations BEzaleel in Greeke Beseleel by interpretation In the shadow of God he was the sonne of Vri the sonne of Hur the sonne of Caleb or Chelubai the sonne of Esron the sonne of Pharez the sonne of Iudah from whom he was the seventh generation as Enoch was the seventh from Adam and is here designed the master workman of the Lords Tabernacle See his genealogie in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit that is gifts of the Spirit such as are after mentioned So Paul openeth it in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it a divine Spirit the Chaldee a Spirit from before the Lord. workmanship or Art Hebrew worke So verse 4. Vers. 4. devise cunning-workes such as were mentioned in Exodus 26. 1. c. see the notes there The Hebrew phrase is figurative to thinke thoughts which the Greek explaineth to thinke or minde and to make-artificially the Chaldee saith to teach artificers as it is in Exodus 35. 34. These three things in Bezaleel a calling a furnishing with gifts and a working or operation accordingly are necessarie in all the publike ministers of the Church So Paul mentioneth diversities or distributions 1 of gifts by the Spirit 2 of administrations or ministeries by the Lord Iesus and 3 of operations by God the Father 1 Cor. 12. 4. 5. 6. 〈◊〉 to worke or to doe to make but doing is often used for working as is noted on Exod. 5. 9. and so the Greek translateth it here also in verse 5. Vers. 5. ingraving or cutting The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone in wood in yron in earth and then it is Englished ploughing or any other like handicraft to fill that is to set in the golden ouches as Exod. 28. 21. to worke or to make in all worke meaning cunning worke as is expressed in Exod. 35. 33. Vers. 6. Aholiab in Greeke Eliab by interpretation The Tabernacle of the Father Hee is the second master-workman and of the tribe of Dan the handmaids sonne joyned with Beseleel as God usually joyneth two together in al weighty affairs See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels or instruments furniture implements So after Vers. 10. of ministerie veiles clothes coverings which served to wrap up the holy things in when the host removed as Num. 4. 5. 9. 11. 12. c. Of the Priests garments see Exod. 28. Vers. 13. Uerily or Notwithstanding the Greeke translateth it See Though the worke of the Tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath daies The Law of the Sabbath is very often repeated see Gen. 2. 2. Exod. 16. 23. c. and 20. 8. c. and 23. 12. and 35. 2. 3. to know that is that ye may know as the Greeke translateth The principall signification of the Sabbath was for grace and sanctitie which therefore the Lord often urgeth and blameth the breach of this day as the violating of his covenant See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof is by faith in Christ Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say The Sabbath and the precept against idolatrie each of these two is as weighty as all the other Commandements of the Law and the Sabbath is a signe betweene God and us for ever Therefore who so transgresseth the other Commandements he is generally a wicked Israelite but hee that openly profaneth the Sabbath is as an Idolater both of them as infidels in all their affaires Therefore the Prophet laudeth and saith Esay 56. 2. Blessed
people saith the Greeke version offred-it-for-sin The Greeke translateth purified it so the word sometime meaneth but it figured also a purifying of others from sinne thereby as Levit. 6. 26. and so the Chaldee here expoundeth and he made atonement by the blood thereof as the first spoken of in vers 8. and so he burnt it without the campe as the other was in verse 11. for which he was reproved by Moses Levit. 10. 16. 17. Vers. 16. the manner or the ordinance Hebr. the judgement the Greeke saith as was meet It respecteth the Law in Levit. 1. Vers. 17. filled that is tooke his handfull out of it see Levit. 2. 2. of the morne that is which was daily to be offred every morning as God commanded Exod. 29. 38. 39. 40. This therefore was extraordinary that as the daily meat-offring was to testifie their thankfulnesse for Gods ordinary and daily mercies so this for his speciall grace now manifested Chazkuni explaineth it thus It teacheth that there were two Meat-offrings one with the Burnt-offring and one by it selfe Sol. Iarchi saith All this he did after the daily Burnt-offring Vers. 18. sprinkled according to the law in Levit 3. 2. The Greeke translateth he poured it Vers. 19. fat Hebr. fats so in vers 20. rumpe or tayle to weet of the ram see Levit. 3. 9. that which covereth in Greeke the fat which covereth the inwards and so the text explaineth it in Levit. 3. 9. Vers. 20. they put the fat Hebr. the fatts Sol. Iarchi saith After the waving the Priest that waved gave them to another Priest to burne them Vers. 21. waved as was commanded Lev. 7. 30. c. By these sacrifices the sanctification of the people was signified by the Sin-offring and Burnt-offring they had remission and justification from their sinnes and reconciliation unto God by the Meat-offring their renovation by the spirit and by the Peace-offrings their thankefulnesse unto God whom they honour with the fruits of his owne graces all these obtained by faith in Christ and in his death for he of God is made unto us wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Vers. 22. lift-up his hand or his hands as the Hebrew vowel and reading in the margine both shew so the Greeke translateth hands See Exod. 32. 19. R. Menachem giveth this reason why it is written Hand to signifie the right hand because that was listed up higher then the left The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing Esa. 49. 22. and particularly in swearing Gen. 14. 22. praying Psal. 28. 2. and blessing eyther of God Psal. 134. 2. or of men as in this place So Paul speaking of prayer useth the phrase of lifting up holy hands 1 Tim. 2. 8. and David let the lifting up of my hands be as the evening sacrifice Psal. 141. 2. blessed them This appertained to the Priests office to blesse the people in the name of the Lord for ever Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Iesus when having finished his ministery on earth hee lift up his hands and blessed his disciples Luk. 24. 50. The forme of Aarons blessing is prescribed in Num. 6. 23. 27. see the annotations there And this being done in the Lords name by his Priests a figure of Christ whom God hath sent to blesse us Act. 3. 26. without all contradiction the lesse is blessed of the greater Heb. 7. 7. came downe from the banke or hilly place of the altar which was higher then the other ground see Exod. 20. 26. So in Thargum Ionathan it is explained he came downe from the Altar with joy after that he had finished the making of the Sin-offring c. On the contrary Christ when hee had blessed went up into heaven Luke 24. 51. from making or doing that is offring as vers 7. After that he had done as before is shewed Vers. 23. went into the Tent the Priest went in according to the law in Exod. 30. 7. 8. to burne incense on the golden altar Moses went in with him in likelihood to direct him how to doe the service so Sol. Iarchi here explaineth it But hee addeth withall an other exposition thus When Aaron saw that they had offred all the oblations and done all the workes and the Majestie of God came not downe to Israel he was grieved and said I know that the holy blessed God is angry with me and for my sake the Majestie of God commeth not downe to Israel c. Immediately Moses went in with him and prayed for mercie and the divine Majestie came downe unto Israel After this manner Thargum Ionathan also expoundeth it they blessed This was a second blessing by Moses and Aaron when the people were dismissed Vnto which and the like at other times especially on Atonement day Levit. 16. David prophesying of Christs dayes seemeth to have reference in Psal. 118. 26. Wee blesse you out of the house of Iehovah glory the visible signe of Gods glory and favour out of his holy place either by the fire mentioned in the next verse or by a clowd as was in Exod. 16. 10. and 40. 34. or by them both It was a token of his gracious acceptance of them and of their service as after in 1 King 8. 10. 11. 12. Vers. 24. from before Iehovah the Greeke translateth from the Lord. And it was either from heaven as after in Solomons dayes Fire came downe from heaven and confirmed the Burnt-offring and sacrifices 2 Chron. 7. 1. or out of the Tabernacle By this miracle God confirmed the people touching the doctrine and ordinances given by Moses and the priesthood now committed to Aaron and his sonnes as appeareth by the prayer of Elias when the like miracle was shewed from heaven Let it be knowne this day day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word 1 King 18. 36. consumed or ate up by which signe the church was assured that their sacrifices were accepted See Psal. 20. 4. The like was at the dedicating of Solomons Temple 2 Chro. 7. 1. 2. 3. and at Elias sacrifice 1 King 18. 38. 39. This Fire which now came from God was nourished on the Altar as the Hebrewes say unto Solomons time Chazkuni here writeth thus The fire which came-out from the Lord in the daies of Moses went not up from the brazen Altar untill he came into the eternall House that is into Solomons temple so called because of that promise in 2 Chron. 7. 16. that Gods name should be there for ever And that Fire which came downe in the dayes of Solomon went not up from the Altar of Burnt-offring untill it went up in the dayes of Manasseh Of the departing of that fire in Manaâ—ses dayes wee finde no mention in the Scriptures But after Solomons Temple was destroyed and the second builded the
he had offred for himselfe so he might doe for the ignorances of the people as the Apostle saith Heb. 9. 7. within the veile into the most holy place a figure of heaven whither Christ the fore-runner entred for us and whither also our hope the sure Anker of our soules entreth by him Heb. 6. 19. 20. and 10. 19. 23. Vers. 16. because of or from the uncleannesses that is purging it from them Hereby appeareth the horrour of sinne for though the people never went into the Holy place much lesse into the Most holy yet such was the power of their iniquities that the holy Altar Arke and Sanctuarie it selfe was defiled in the sight of God and could not bee cleansed without blood so our sinnes doe defile Gods Church and his most holy ordinances therein and doe come up into heaven it selfe wherein to we can have no entrance but by the blood of Christ cleansing us and our way and purging our consciences from dead workes to serve the living God Heb. 9. 7. 11. 14. c. and all or in all their sinnes see after on verse 21. that dwelleth that is is placed and remaineth the Greeke translateth builded unto which phrase Paul hath reference speaking of Christs greater and more perfect tabernacle not made with hands that is not of this building Hebr. 9. 11. The Temple of his bodie Ioh. 2. 21. and veile of his flesh Hebr. 10. 20. were by imputation of our sinnes made as unclean and sprinkled with his owne precious blood that he might reconcile us unto God Esa. 53. 2 Cor. 5. 19. 21. It was necessary that Moses Tabernacle and Solomons Temple the patternes of things in the heavens should be purified with these sacrifices forementioned but the heavenly things themselves with better sacrifices then these Heb. 9. 23. Vers. 17. not be any man neither of the people nor of the Priests onely the high Priest himselfe performed this service in the fight of God Figuring herein our high Priest Christ Iesus on whom God laid the inquitie of us all Esa. 53. 6. who his 〈◊〉 selfe bare our sinnes in his owne body on the tree 1 Per. 2. 24. who hath by himselfe purged our sinnes Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉 himselfe even by him whether they be things in earth or things in heaven Colos. 1. 20. no creature helping no nor comprehending the riches of his grace wherein he hath abounded towards us in 〈◊〉 wisedome and prudence and hath gathered together in one all things in Christ both which are in the heavens and which are on earth even in him Eph. 1. 8. â—0 These things the Angels desire to looke into 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places is made knowne by the Church the manifold wisedome of God Eph. 3. 10. V. 18. shall goe out from the most holy place to the Altar of incense which stood in the holyplace and of the blood of the goat both bloods mixed together in a basin as before is noted and put Hebr. and give so this was a striking of his finger with the blood upon the hornes And hee begâ—â— they say at the Northeast horne so to the Northwest then to the Southwest and so to the Southeast Maimony in Iom hakipp. chap. 4. sect 2. And of this when God first appointed the Altar to be made he said Aar on shall make atonement upon the hornes of it 〈◊〉 in the yeere with the blood of the Sin-offring of at 〈…〉 ments Exod. 30. 10. This Altar being for incense which figured praiers Psal. 141. 2. and the horses signifying the power of Christs mediation as from which voices or answers to the praiers of the saints were heard Revel 9. 13. the cleansing of them by the blood of the Sin-offring shewed how the infirmities in the faith praiers of the Saints are to bee holpen and purified by the death and blood of Christ. Vers. 19. blood upon it After the Priest had put blood upon the foure hornes he removed the coles and ashes which were on the golden altar so that the gold appeared then he sprinkled of the mixed blood on the cleane place of the altar seven times by the south side by the place where he had finished the putting therof upon the hornes And he went out and poured the residue of the blood at the westerne bottome of the brazen altar that was without Maim in Iom hakipp. chap. 4. sect 2. seven times for a full and perfect purification as in verse 14. from the uncleannesses the imperfections and sinnes which the people fell into in their most holy service and prayers Vers. 21. shall impose or shall lay both his hands which he now did in the name of the people by this signe discharging them and laying the burden of all their sinnes upon the beast a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes or in or with all their sinnes But the Greeke translateth it and and so the Hebrew often signifieth as is noted on Gen. 2. 3. and on Exod. 17. 10. These three comprehend sinne of all sorts which the Priest confessed in generall with the three names here used as in the ages following is recorded and asked mercy also for them all saying Oh Lord thy people the house of Israel have sinned and done iniquitie and trespassed before thee Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the law of Moses thy servant that in this day he shall make-atonement for you c. Maimony in Iom hakipp. chap. 4. sect 2. shall put Hebr. shall give that is affixe or fasten them upon the head of the goat which being also figure of Christ shewed how our sinnes should be imputed unto him and God would lay upon him the iniquitie of us all that hee which knew no sinne should be made sinne for us Esa. 53. 6. 2 Cor. 5. 21. a fit man or a man appointed and prepared Hebr. an opportune a timely man which the Greeke translateth aready man the Chaldee a man that is prepared or appointed to goe and Sol. Iarchi expoundeth it appointed for it from the day before Of this the Hebrewes write that in the ages after the live goat was led away by one of the Priests thereto appointed unto a rocke in the wildernesse twelve miles that is ninetie furlongs distant from Ierusalem Every mile they say was seven furlongs and an halfe They made ten boothes betweene Ierusalem and that rocke in the wildernes betweene every boothe there was a miles space and in every boothe one man or more that some might accompany him that led the goat from one boothe to the next So there being a mile that is two thousand cubits betweene boothe and boothe that was a Sabbaths dayes journey and so farre they might
grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
an other place it is bound to the uncircumcision and they are to reckon from the houre of the planting thereof Whether he plant it or slip it or graffe it it is bound hereunto Maimony in Magnaser sheni or treat of the second Tithe chap. 10. sect 2. 3. 7. 9. 11. 13. And elsewhere they say Our fathers came into the land whatsoever they found planted was free from this law of uncircumcision what they themselves planted though before the land was conquered was bound hereunto Thalmud in Gnorlah chap. 1. sect 2. count as uncircumcised or cut-off the uncircumcision thereof to weet the fruit thereof The Greek translateth ye shall purifie the impuritie thereof three yeeres By the Hebrew canons The first day of Tisri that is the moneth which we call September was the beginning of the yeere for uncircumcised fruits and for the fourth yeere Maim in Magnaser sheni chap. 9. sect 8. as uncircumcised in Gr. unpurified or uncleane the Chaldee expounds it abhorred or put-away unto destruction not be eaten nor sold to infidels nor any use or profit made of them but eaten off and destroyed The fruits that the tree yeeldeth for three yeeres after the planting are unlawfull to be eaten or put to any profitable-use and who so eateth of them so much as an olive is to be beaten by the Law Maimony treat of Forbidden meats chap. 10. sect 9. Vers. 24. holinesse of praises that is fruit of holinesse or an holy thing to be consecrated unto the Lord for his praise and eaten with miâ—th before him as in Iudg. 9. 27. they made praises that is songs and mirth and as the Greeke there translateth dances This was done either by giving them to the Priests as Num. 18. 12. 13. c. and so Aben Ezra on Levit. 19. saith the Priests did eat it Or the owners did eat them before the Lord as they did their second tithes Deuter. 12. 17. 17. This latter is the Hebrewes common opinion who say The fruits of the fourth yeere after the plantation are holy Levit. 19. 24. and their right is to 〈…〉 in Ierusalem by the owners of them as the se 〈…〉 â—ithâ— He that would redeeme these fruits may re 〈…〉 〈◊〉 as the second tithe and if he redeeme them for himselfe he must adde the fift part as Levit. 27. 30. 3â— A vineyard of the fourth yeere is not 〈◊〉 to that law forementioned in Levit. 19. 9. 10. to leave a corner or the single-grapes or the grapes broken off c. neither doe they separate out of it first fruits or tithes or second tithes but all the fruits are c 〈…〉 d up to Ierusalem or redeemed and their price caried up and eaten in Ierusalem as the tithes The grapes of vineyards of the fourth yeere the Iudges ordained that they should be brought up to Ierusalem a daies journey on every side to decke the streetes of Ierusalem with the fruits all other fruits might be redeemed though they grew neere to the walles of Ierusalem Who so had trees planted of the fourth yeere in the yeere of release which was every seventh yeere Levit. 25. 4. 6. when every mans hand was alike free to gâ—ther them hee must set up a signe of clods of earth whereby they might be knowne that they might not bee eaten of untill they were redeemed And if it was within the yeeres of the uncircumcised-fruits he made signes of potters clay that they might be kept from eating of them for the prohibition of uncircumcised fruits was weighty for all use of them was forbidden Maimony in Magnaser sheni chap. 9. sect 1. 2. 4. 7. and Thal 〈◊〉 â—ab in Magnaser sheni chap. 1. Vers. 25. ye shall eat to weet as other common â—eates freely without redeeming them And hereupon is that phrase of making a vineyard com 〈…〉 in Deuter. 20. 6. which was in the fift yeere from the plantation when they were free to bee eaten to adde that is that the tree may adde or abundantly yeeld unto you the revenue or increase thereof whiles you obey these my commandements for upon obedience such blessings are promised Levit. 26. 3. 4. So Targum Ionathan explaineth it that they may adde unto you from heaven i. by the blessing of God By this Law of uncircumcised or uncleane fruits God taught his people the 〈…〉 gion of their sinnes since first man did eat of the forbidden tree for which the earth was cursed Gen. 3. 17. and men have no right to eat of the increase thereof for to them that are defiled and vnbeleeving nothing is pure Tit. 1. 15. untill it be sanctified by the word of God and prayer 1 Tim. 4. 5. So by the fourth yeeres fruits which were holy to the Lord he taught them sanctimonie and thankfulnesse as by their first fruits tithes c. which they gave unto the Lord every yeere hee taught them to honour him with their substance and with the first of all their increase that so their 〈◊〉 â—â—ght be filled with plentie and their presses burst-out with new wine Prov. 3. 9. 10. Vers. 26. with the blood that is any flesh that is not fully dead or whose blood is not orderly let out and the flesh purged of the blood as in 1 Sam. 14. 33. where this phrase is used they said Behold the people sin against the Lord in that they eat with the blood c. See the annotations on Levit. 17. The Hebrewes understand hereby two things Not to eat the flesh of holy things before the blood be sprinkled on the altar nor to eat of common beasts untill their soule their life be gone out Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained ye shall not eat of the flesh of any sacrifice whiles the blood is in the basin unsprinkled But Maimony â—om 2. in Shechitah chap. 1. sect 2. saith It is unlawfull to eat of a slaine beast so long as it trembleth and hee that eateth thereof before the soule of it be gone out transgresseth against a prohibition And it is comprised in this generall rule YE SHALL NOT EAT WITH THE BLOOD Chazkuni also saith With the blood i. without slaying it and so it is written in 1 Sam. 14. 34. and slay them here and eat and sin not against the Lord in eating with the blood The Greeke translateth ye shall not eat upon the mountaines reading Harim mountaines for Hadam the blood mistaking * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. as they doe sundry other times meaning it against Idolatrie which though the thing be true as Ezekiel 18. 6. yet is it not the intendment of this place and the Chaldee translateth it aright with the blood Some of the Hebrewes as Baal hatturim on this place because in the next words is forbidden observing of fortunes and of times c. which were heathenish customes thinke this also to be the like and understand it of not eating upon or over blood
same that was in verse 27. and may imply the male as well as the female that neither of them might be killed with their yong in one day but the Greeke and Chaldee versions apply these things to the female The Hebrewes say The prohibition concerning IT AND THE YONG THEREOF is of force concerning the female for it may be certainly knowne that it is her yongling and if it be certainly knowne that this beast was the father of it they doe not kill them both in one day but if he kill them he is not beaten for the thing is doubtfull whether it be of force concerning the males or not Maimony tom 2. in Shechitach ch 12. sect 11. or sheepe or goat or any cleane beast which was lawfull to bee eaten for commmon meat This prohibition hath not place but concerning cleane beasts only it is of force even for mixtures of diverse kinds as if a Roe engender with a Goat or a Goat with a Roe it is unlawfull to kill it and the yong in one day Maimony in Shechitah ch 12. sect 8. it and the yong Hebrew and the son The Hebrew also speaketh as of the male him and his son but the Greeke and Chaldee translate her and her son not kill either for sacrifice to God or for common food The Hebrewes doe so explaine it saying He that killeth it and the yong thereof in one day the flesh is lawfull to be eaten but the killer is to be beaten Lev. 22. 28. And he is not beaten but for the killing of the latter therefore if hee kill the one of the two and his fellow come and kill the other his fellow is to be beaten The prohibition concerning it and the yong thereof is of force at all times and in all places for common beasts and for sanctified whether they be holy things that are to be eaten or not to bee eaten Therefore if the first kill in the court of the sanctuary and the second without or the first without and the second within the court whether they be both common or both holy or one common and the other holy he that killeth the later is to bee beaten as for killing IT AND THE YONG THEROF The prohibition is not but for the killing onely as it is said YE SHALL NOT KILL c. He that killeth a cow and afterward killeth two of her yong is to beaten with two beatings if he kill her two yong-ones and afterward killeth her he is beaten but once If he kill her and her yong and her yonglings yong hee is beaten twice If two men receive two beasts the one the damme and the other the yong and they come for judgement he that received the first killeth first and the other must stay till the morrow Maim in Shechitah c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her yong or eggs may not bee taken together It shewed Gods mercie to the creatures in that he would not have the dam and the yong killed in a day so Targum Ionathan paraphraseth on this Law thus My people the sons of Israel as our father is mercifull in heaven so be ye mercifull on earth a cow or an ewe it and the yong thereof ye shall not slay in one day in one day of this the Hebrews say the day goeth after the night as if he kill the first in the beginning of the fourth night hee may not kill the second till the beginning of the fift night And so if he kill the first in the end of the fourth day before evening he may kill the second in the beginning of the fift night But if be 〈◊〉 the first in the evening of the fift night hee may not k 〈…〉 the second till the sixt night Maimony in Shechitah ch 12. sect 17. Vers. 29. of confession or of thanksgiving which was a kind of peace offring see Lev. 7. 12. Vers. 30. untill the morning If it were kept longer then the time appointed of God it became polluted was to be consumed with fire and might not be eaten upon paine of Gods wrath upon them for such iniquitie Levit. 7. 18. See the annotations there as also on Exod. 12. 10. Vers. 31. I am Iehovah Targum Ionathan explaineth it thus I am the Lord who will give a good reward to them that keepe my preceptss and my lawes Vers. 32. not prophane Gods name is prophaned or polluted by the wilfull presumptuous breach of any one of all his commandements as the Hebrew Doctors teach from this and other like places see the notes on Exod. 20. 7. Levit. 18. 21. and 19. 12. doe sanctifie you God the soleâ—thor of our sanctification doth this in Christ by his Spirit 1 Corinth 1. 2. and 6. 11. the outward means wherof is his word and ordinances of the same Iohn 17. 17. Ephes. 5. 26. And these legall ordinances which stood in meats and drink and divers washings and carnall rites imposed on them untill the time of reformation sanctified unto the purifying of the flesh Hebrewes 9. 10. 13. but the blood of Christ who through the eternall Spirit offred him-selfe without blemish unto God is it which purg 〈…〉 our conscience from dead workes to serve the 〈◊〉 God Hebrewes 9. 14. and 10. 10. and by one offring he hath perfected for ever them which are sanctified Heb. 10 14. CHAP. XXXIII 1 The feasts of the Lord. 3 The Sabbath 4 The Passeover and unlevened-cakes 9 The sheafe of first-fruits 15 The feast of Pentecost 22 Gleanings to be left for the poore 23 The feast of Trumpets 16. The day of Atonement 33 The feast of Tabernacles ANd Iehoah spake unto Moses saying Speake unto the sonnes of Israel and say unto them The solemne-feasts of Iehovah those which ye shall proclaime convocations of holines these are my solemne-feasts Six dayes shall worke be done but in the seventh day shall be a Sabbath of sabbatisme a convocation of holinesse ye shall not doe any worke it shall be a Sabbath to Iehovah in all your dwellings These are the solemne-feasts of Iehovah convocations of holinesse those which ye shall proclaime in their appointed-season In the first moneth in the fourteenth day of the moneth betweene the two-evenings shall be the Passeover to Ieovah And in the fifteenth day of the same moneth shall bee the feast of unlevened cakes unto Iehovah seven daies yee shall eate unlevened cakes In the first day ye shall have a convocation of holinesse yee shall not doe any servile-worke But ye shall offer a Fyre offring unto Iehovah seven daies in the seventh day shall be a convocation of holinesse yee shall not doe any servile worke And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come into the land which I give unto you and shall reape the harvest thereof then ye shall bring a sheaf the first-fruit of your harvest unto the Priest
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is 〈◊〉 cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring 〈◊〉 whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worâ—â— Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ— There were many sacrifices offred all the
our members as instruments of righteousnesse unto God Rom. 6. 11. 12. 13. Ioh. 8. 34. 36. Heb. 2. 14. 15. CHAP. XXVI 1 God forbidding Idolatrie commanded true religion 3 Promiseth blessings to them that keepe his commandements 14 Threatneth curses to those that break them 21 And as their stubbornesse increaseth so shall his plagues 40 He promiseth to remember his covenant at last towards them that repent YE shall not make unto you Idols neither shall ye reare up unto you a graven thing or a pillar neither shall ye set any stone of imagerie in your land to bow downe your selves unto it for I Iehovah am your God Ye shall keepe my Sabbathes and reverence my Sanctuarie I am Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IF ye shall walke in my statutes and keepe my comendements and doe them Then I will give your raines in their season and the land shall give her increase and the trees of the field shall give their fruit And your threshing shall reach unto the vintage and the vintage shall reach unto the sowing-time and ye shall eat your bread to the full and dwell in confident-safetie in your land And I will give peace in the land and yee shall lye-downe and none shall make you afraid and I will cause the evill beast to cease out of the land and the sword shall not passe through your land And ye shal pursue your enemies and they shall fall before you by the sword And five of you shall pursue an hundred and an hundred of you shall pursue ten-thousand and your enemies shall fall before you by the sword And I will have-respect unto you and make you fruitfull and multiplie you and establish my covenant with you And ye shall eat old store very-old and bring-forth the old because of the new And I will set my Tabernacle amongst youâ— and my soule shall not lothe you And I will walke among you and will be to you a God and you shall be to mee a people I am Iehovah your God which brought you forth out of the land of Egypt from being servants to them and I have broken the staves of your yoke and made you goe upright But if ye will not hearken unto me and will not doe all these commandements And if yee shall despise my statutes and if your soule loath my judgements so that yee doe not all my commandements that yee breake my covenant I also will doe this unto you I will even appoint over you suddaintertour the consumption and the burning-ague that consume the eyes and pine-away the soule and ye shall sow your seed in vain and your enemies shall eat it And I will set my face against you and ye shall be smitten before your enemies and they that hate you shall rule over you and yee shall flee when none pursueth you And if yet for these yee will not hearken unto me then I will adde to chastise you seven times for your sinnes And I will breake the excellencie of your power and I will make your heavens as yron and your earth as brasse And your strength shall be spent in vaine and your land shall not give her increase and the trees of the land shall not give their fruit And if ye walke with me contrarie and be not willing to hearken unto me then I will adde plagues upon you seven times according to your sinnes And I will send among you wilde-beasts of the field which shall robbe you of your children and cut-off your cattell and make you few and your wayes shall be desolate And if by these ye will not be chastised by me but will walke with mee contrary Then will I also walke with you contrary and even I will plague you seven times for your sinnes And will bring upon you a sword that shall avenge the vengeance of the covenant and ye shall be gathered into your cities and I will send the pestilence among you and yee shall bee given into the hand of the enemie When I shall breake unto you the staffe of bread then ten women shall bake your bread in the oven and they shall returne your bread by weight and yee shall eat and not be satisfied And if for this ye will not hearken unto 〈◊〉 〈◊〉 me but will walke with me contrary Then I will walke with you in wrath contrary and I even I will chastise you seven times for your sinnes And ye shall eat the flesh of your sons and the flesh of your daughters shall ye eat And I will destroy your high places and cut-downe your Sunne-images and cast your carkasses upon the carkasses of your filthy idols my soule shall loath you And I will make your cities a wast and will make-desolate your Sanctuaries and I will not smell the smell of your rest And I will make the land desolate and your enemies which dwell therein shall be astonished at it And you will I scatter among the heathens and will draw out a sword after you and your land shall be desolate and your cities shall be a wast Then shall the land injoy her Sabbathes all the dayes that it lyeth-desolate and you in your enemies land then shall the land rest and injoy her Sabbathes All the dayes that it lyeth-desolate it shall rest for that it rested not in your Sabbathes when ye dwelt upon it And they that are left of you I will even bring a softnesse into their heart in the lands of their enemies and the sound of a driven leafe shall pursue then and they shall flee as fleeing from a sword and shall fall when none pusueth And they shall fall every man upon his brother as before a sword when none pursueth and yee shall not have power-to-stand before your enemies And ye shall perish among the heathens and the land of your enemies shall 〈◊〉 you up And they that are left of you shal piâ—e away in their iniquity in your enemies lands and also in the iniquities of their fathers they shall pine-away with them And if they shall confesse their iniquity and the iniquity of their fathers with their transgression which they transgressed against me and also that they have walked with me contrary And that I also have walked with them contrary have brought them into the land of their enemies if then their uncircumcised heart be humbled and then they accept of their iniquitie Then will I remember my covenant with Iakob and also my covenant with Isaak and also my covenant with Abraham will I remember and I will remember the land And the land shall be left of them and shall injoy her Sabbaths while it lyeth-desolate without them and they shall accept of their iniquitie because even for-because they despised my judgements and their soule loathed my statutes And yet for all that when they be in the land of their enemies I will not despise them nor loath them to consume them to breake my covenant with them for I am Iehovah their God
Churches stature is made upright and tall like the P 〈…〉 e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he 〈…〉 th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â—2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ— 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre 〈…〉 the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing 〈◊〉 things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge 〈◊〉 that which should have authoritie over them shewing the power of Gods judgements Comp 〈…〉 Psal. 109. 6. suddaine-terrour speedy-plag 〈…〉 which shall consume in hast the perform 〈…〉 whereof is shewed in Psal 78. 33. hee consum 〈…〉 their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague 〈…〉 Greeke scabbednesse so in Deut. 28. 22. and 〈◊〉 where the word is not used the burning-agu 〈…〉 or fever the Greeke here translateth it the 〈…〉 dise but better in Deut. 28. 22. the fever 〈◊〉 〈◊〉 which hath the name orinally of burning This 〈◊〉 ease Christ cured on such as were ready to 〈◊〉 therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉 consume or make fayle in Chaldee that darken 〈◊〉 eyes this is referred to all the former disease 〈◊〉 the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ— consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee 〈◊〉 translateth it the breathing-out of the soule 〈…〉 mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will 〈◊〉 a nation on you from farre c. and they shall 〈◊〉 thine harvest and thy bread which thy sonnes and 〈◊〉 daughters should eat they shall eate up thy flockes 〈◊〉 thine herds they shall eate up thy vines and thy fig 〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant and another eate c. they shall 〈…〉 bour in vaine Esa. 65. 22. 23. And the Lord 〈◊〉 sworne Surely I will no more give thy corne 〈◊〉 〈◊〉 meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉 that is as the Chaldee expoundeth broken in 〈◊〉 ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâ—ment was executed Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them 〈◊〉 over them and in Nehem. 9. 28. After they had 〈◊〉 they returned to doe evill before thee therefore th 〈…〉 test them in the hand of their enemies so that they 〈◊〉 the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule 〈◊〉 their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâ—inesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâ—pected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo 〈…〉 seed sowne and
〈◊〉 I This addition was lest they should impute their chastisements to any other then God as the heathens did to Chance 1 Sam. 6. 9. and to note the certainty and inevitablenesse of their afflictions Vers. 29. the flesh of 〈◊〉 sonnes in Greeke the fleshes and so the word is used plurally in Rev. 19. 18 This threatning is repeated and inlarged in Deuteronomic 28. 53. 57. mentioned also in Ezek 5. 10. fulfilled in Iehorams dayes 2 King 6. 29. and lamented in Ieremies who saith The hands of the pittifull women have sodd 〈…〉 their owne children they were their meat in the destruction of the daughter of my people Lam. 4. 10. Vers. 30. well destroy your high places in Gâ—eeke will make desolate your pillars In high-places they used to assemble for worship and sacrifice 2 Chro. 1. 3. 1 King 3. 4. especially the Idolaters erected and used such Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction as doth Moses Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places understand buildings erected as of Iosiah it is said he burnt an high-place and stampt it small to powder 2 King 23. 15. Sun-images called in Hebrew Chammanim of Chammah the Sunne which Idolaters were wont to worship 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun and charrets 2 King 23. 11. and these Sunne-images they used to set on high above the Altar 2 Chronicles 34. 4. And God here threatneth their ruine as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands but in Esa. 27. 9. idols cast your carkasses or lay Hebr. give your carkasses that they shall not have seemely buriall or be suffered to rest in their graves as in Ezek. 6. 4. 5. 13. he saith I will cast downe your slaine men before your filthy idols and I will give the carkasses of the sonnes of Israel before their filthy idols and will scatter your bones round about your altars And in Ierem. 8. 1. 2. At that time saith the Lord they shall bring out the bones of the Kings of Iudah and the bones of his Princes and the bones of the Priests and the bones of the Prophets and the bones of the inhabitants of Ierusalem out of their graves and they shall spread them before the Sun and the Moone and all the host of heaven c. they shall not be gathered nor bee buried they shall be for doung upon the face of the earth This judgement Iosiah fulfilled in part when he burnt the bones of the Priests upon the altars 2 Chro. 34. 5. 2 King 23. 20. But specialâ—y it was accomplished by the heathens that destroyed them Ps. 79. 〈◊〉 2. 3. filthy idols or doung 〈…〉 gods so called in contempt Gillulâ—â— Excrements or Doung the Grand Chaldee here and often 〈◊〉 them idols my soule in Chaldee my Word shall loath or abhorre you This is opposed unto the promise in verse 11. and it is manifested by Gods judgments on this people as the Prophet complaineth Hath thy soule loathed Sion Why hast thou smitten us and 〈◊〉 〈◊〉 healing for uâ— c. Ierem. 14. â—9 Vers. 31. a waste 〈◊〉 〈◊〉 place a desert so in verse 33. This was 〈◊〉 even on Ierusalem it selfe Nehem. 2. 17. So that not onely their idols and idolatrous monuments but their common wealth and most religious places were rui 〈…〉 And so by another Prophet he saith I will make Ierusalem heapes a denne of Dragons and I will make the cities of Iudah a desolation without an inhabitant Ier. 9. 11. your Sanctuaries or as the Greek translateth your holy-places such as were the Tabernacle called a Sanctuarie Exodus 25. 8. and the Temple 〈◊〉 Chronicles 22. 19. and each of them for the sundry roomths in them as the courtyard holy and most holy place was called plurally Sanctuaries Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you The Hebrewes referre this word Sanctuaries to their Synagogues also which they had in all their cities for the people to meet in on the Sabbathes Luk. 4. 16. the ruinating of them is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land They had also Schooles or Academies for trayning up their youth in the learning of the Law such scholars of old were called Sonnes of the Prophets 2 King 2. 3. and 4. 38. and 5. 22. in ages following they were named Disciples Mark 2. 18. The rites and orders of these are in the Hebrew canons described thus Schoolemasters were to be appointed in every province in every citie And the master sate and taught them all the day long and some part of the night to traine them up for to learne both day and night Five and twentie scholars did learne by one Teacher if there were moe from five and twenty unto fortie then they set another with him to helpe him to teach them if they were moe then fortie they set them up two schoolemasters They might not teach the Law save to a Disciple of honest and good conversation but if hee walked in a way not good they first converted him unto goodnesse and guided him into the right way and made triall of him and afterwards they received him into the Academie which they called in their tongue â—â—th hammid rash that is an House of exposition or studie and did teach him The master sate in the chiefe place and the disciples were in a round before him like a crowne that they might all see the master and heare his words And the Master sate not on a seat and the Disciples on the ground but either all on the ground or all on seats If when the Master taught the Disciples understood him not hee might not bee angry with them but must againe repeat the thing though it were many times untill they understood the matter Also the Disciple might not say hee did understand when hee understood not but was to aske againe though it were many times Two might not aske together nor aske the master of any other thing then that wherein they studied They might not sleepe in the schoole nor talke there of any other matter then of Gods Law onely for the holinesse of the schoole was greater then the holinesse of the Synagogue These and other like orders are shewed by Maimony in Thalmud Tâ—â—raâ— chapter 2. and 4. Now touching the Synagogues they write that every place wherein there were tenne men of Israel it was necessa 〈…〉 that they should prepare there an house wherein 〈◊〉 assemble for prayer at all time of pâ—ayer And this place they called Beth hacneseth An house of Assemblie in the Greeke a Synagogue And the citizens were to bee compelled to build them a Synagogue and to buy
beasts which are borne to him into one fold together but every flocke by it selfe They may not tithe of the sheepe for the bullocks noâ— of the bul 〈…〉 for the sheepe but they may tithe of the sheepe for the goats and of the goats for the sheep for Tson the flock compreheÌ„deth them both They may not tithe them that are born this yeere from them that are borne in another yeere even as they may not tithe of the seed of the land of the new for the old or of the old for the new All that are borne in the first of Tâ—â—ri September untill the 29. of Elâ—â— August are alike and they may tithe of the one for the other If five lambs be borne the 29. day of August and five the first of September they are not alike or matches If a lamb bring forth a yong within her yeere then shee and her yong are put into the fold together to be tithed Maim in Becoroth ch 7. s. 1. 5. The tithes as also the First fruits in Israel which the Lord sanctified to himselfe besides their use for his honour the sustentation of his ministers and the poore had also a further signification of Gods elect people whom hee sanctifieth and reserveth unto himselfe for salvation as the tithes and first fruits of his creatures Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4. Vers. 33. He shall not search the Greeke translateth Thou shalt not change them a good for a bad or a bad for a good the change thereof that is the beast put in the place thereof not be redeemed under this the Hebrewes understand also a prohibition to sell it if it were unblemished as Maimony in Becoroth c. 6. s. 5. c. saith It is unlawfull to sell the tithe beast if it be perfect without blemish for it is said It shall not bee redeemed Wee have beene taught that this is also a prohibition to sell it And it seemeth unto me that be thas selleth his tithe doth nothing his sale is of no force neither shall the buyer receive it By the doctrine of our Scribes it is unlawfull to sell the blemished tithe yea though it bee slaine But if a blemished tithe beast be slaine it is lawfull to â—ell the fat synewes skin or bones thereof and they have forbidden nothing to bee sold but the flesh onely T 〈…〉 tithes in Israel being thus sanctified by the commandement of God unto his honour the maintenance of his ministers and reliefe of his poore people it taught them and teacheth us to honouâ— the Lord with our substance Prov. 3. 9. acknowledging him to bee the author of all our increase and store Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers and to communicate unto them in 〈◊〉 good things 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things should reape our carnall things 1 Cor. 9. 11. and to give almes of such things as wee have that all things may bee cleane unto us Luk. 11. 41. yea even to se 〈…〉 that we have and give almes to provide our selves bagges which waxe not old a treasure in the heaven that faileth not Luk. 12. 33. And as we beleeve that the purpose of God towards us in his election of grace standeth firme and unchangeable and hee loveth us unto the end Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be constant for ever and with purpose of heart we should cleave unto the Lord Act. 11. 23. HEB. 7. 11. 12. If perfection were by the Leviticall Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedek and not be called after the order of Aaron For the Priesthood being changed there is made of necessitie a change also of the Law HEB. 8. 1. 2. We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens a minister of the Holies and of the true Tabernacle which the Lord pitched and not man HEB. 9. 28. Christ was once offred to beare the sinnes of many and unto them that looke for him shall he appeare the second time without Sinne unto salvation ANNOTATIONS VPON THE FOVRTH BOOKE OF MOSES CALLED NVMBERS WHEREIN BY CONFERENCE OF THE Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Lawes and Ordinances given of old unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IVDE vers 5. I will put you in remembrance though ye once knew this how that the Lord having saved a people out of the Land of Egypt afterward destroyed them that beleeved not PSALM 95. 10. Fortie yeeres was I grieved with this generation HEB. 3. 17 18 19. 4. 11. But with whom was he grieved fortie yeeres Was it not with them that had sinned whose carkasses fell in the wildernesse And to whom sware he that they should not enter into his rest but to them that beleeved not So wee see that they could not enter in because of unbeleefe Let us labour therefore to enter into that rest lest any man fall after the same example of unbeleefe LONDON ¶ Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of NVMBERS THis fourth booke of Moses sheweth the numbers and order of the Tribes of Israel as they camped about Gods Sanctuarie and journeyed thorow the Wildernesse with the many troubles rebellions punishments favours deliverances conquests c. in their travels during the time of almost 39. yeeres With additions and explanations of sundry Lawes given of God for their sanctification and preparation to the inheritance of the Land of Canaan More particularly THe numbring of the Tribes of Israel except the Levites Chap. 1 The order of the Tribes when they encamped and journeyed 2 The numbers order charges of the Priests and Levites 3. and 4 Lawes for the sanctifying of the Campe for jealousie Nazirites and blessing of the people 5. and 6 The Princes oblations at the dedication of the Tabernacle and Altar 7 The consecration of the Levites to their ministeries 8 The Passeover in the wildernesse The cloud that guided the people 9 Silver trumpets with their uses The campe ariseth and setteth forward 10 The people murmur and lust for flesh are fed and punished Seventie Elders are joyned with Moses 11 Mary murmureth against Moses and is striken with leprosie 12 Twelve men are sent to spie the Land of Canaan 13 They bring up an evill report of the Land the people murmur and rebell and are condemned to die in the wildernesse 14 Lawes how to sacrifice in Canaan 15 The rebellions and punishments of Korah Dathan Abiram and the Congregation of Israel 16 Aarons rod flourisheth for a signe to confirme the Leviticall priesthood 17 The Priests and Levites
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
1 King 9. 8. for this house which is high 2 Chron. 7 21. Otherwise it may be translated How shall I curse God hath not cursed Targum Ionathan explaineth it How shall I curse when the word of the Lord blessed them Here God by Balaams owne mouth reproveth the errour of the King who had sent so farre twice to fetch him that of himselfe was able to doe nothing in this businesse and taxeth the vanitie of this Art of Magicke or divination which is not able either to helpe or hurt any without leave from God So the Babylonian is convinced by the prophet saying Stand now with thine inchantments and with the multitude of thy sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazâ—rs the monethly Prognosticators stand up and sav thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burne them c. Esay 47. 12 13 14. Vers. 9. For from the top or when from the top Hebr. the head of the rockes I see him meaning the people spoken of as one body I behold him in Greeke I consider him speaking againe of the people as Targum Ionathan explaineth it I consider this people Balak brought him to the mountaines that seeing the people from thence hee might the more easily curse them but the sight of them did so amaze him as he blessed them Thus all occasions and circumstances which the wicked chuse for their advantage God turneth against them and for the accomplishment of his owne wil. shall dwell alone separated from other peoples And this further signifieth how they should be sufficiently provided for of God having neither need nor feare of other peoples for so dwelling alone implieth a security from evill as in Ier. 49. 31. And thus Moses blessing them said Israel shall dwell in confident safety alone Deut. 33. 28. shall not be reckoned or shall not reckon themselves this respecteth their faith in God and service of him whereby they were his peculiar and separated from other peoples as Exod. 19. 5. Lev. 20. 24 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves as it is said We know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 10. Who can count that is None can count they are so many Heb. Who counteth which the Chaldee expoundeth who can or is able to count And thus the Scripture somtime explaineth it selfe as Not that which goeth into the mouth defileth a man Matth. 15. 11. that is can defile him Mark 7. 15. See the Annotations on Gen. 13. 6. So after in vers 20. the dust of Iakob that is the children of Iakob as the Greeke translateth it the seed of Iakob Here Balaams mouth confirmeth the promise which God made of old unto Iakob saying Thy seed shall be as the dust of the earth Gen. 28. 14. and the like was before unto Abraham I will multiply thy seed as the starres of heaven and as the sand which is upon the sea shore Gen. 22. 17. And thus the Chaldee here expoundeth it Who can count the little ones of the house of Iakob of whom it was said they shall be multiplied as the dust of the earth of the fourth part or of a quarter as the Chaldee explaineth it of one of the foure campes of Israel for they camped about the Tabernacle in foure quarters Numb 2. Whereas the promise of the blessing to Abraham consisted of two branches 1. that God would give the land of Canaan to him and to his seed for ever 2. and that he would make his seed as the dust of the earth Gen. 13. 15 16. under which spirituall graces in Christ were also comprehended the Lord causeth Balaam here to ratifie them both for their dwelling alone in the land and for their innumerable increase And whereas Balak envied their multitude and would therefore have them cursed that they might be diminished Num. 22. 3 5 6. Balaam is here forced to utter a blessing for their further increase Thus God resisteth him in all his counsels and enterprises Let my soule die that is Let me die an Hebrew phrase whereby the soule is put for the person I thou or he and death is the departure of the soule from the body Gen. 35. 18. Then dust returneth unto the earth as it was and the spirit returneth to God that gave it Eccles. 12. 7. So Samson said Let my soule die with the Philistines Iudg. 16. 30. the death of the righteous men the Greek translateth with the soules of the just men meaning the righteous of Israel as the Chaldee explaineth it the death of the just men thereof that is of that people Balaam who lived the life of the wicked desireth as many doe to die the death of the righteous but as he lived so he died among the enemies of God by the sword of Israel Numb 31. 8. Howbeit he pronounceth here a greater blessing upon Israel as they that were happie not only in life but in death For righteousnesse which is by faith in Christ Phil. 3. 9. delivereth from death but when a wicked man dieth his expectation perisheth Prov. 11. 4 7. Here also Balaam testifieth of the soules immortality and different case of good bad for otherwise what were the death of the righteous better than of the wicked let my last end or let my posterity The originall word sometime signifieth the end opposed to the beginning as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here let my end be like theirs sometime it is the posteritie or children which come after as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here saying and let my seed be like their seed thus Balaam prophesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him Gen. 17. 7. And further this word end is often used for reward which is after labours Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here of a blessed reward which the righteous have after this life in heaven Mat. 5. 12. But Balaam being a minister of Satan though transformed as a minister of righteousnesse his end was according to his workes as the Apostle telleth us of all such 2 Cor. 11. 15. Vers. 11. I tooke thee to curse mine enemies Balak who had before builded altars and offered sacrifices as to serve the Lord with great devotion being now crossed in his purpose manifesteth his hypocrisie pride malice and notorious prophanation of religious exercises in that he regarded not nor rested in the answer of Godby Balaam
all his Cities at that time there was not a Citie which wee tooke not from them threescore Cities all the region of Argob the kingdome of Og in Bashan All these Cities were sensed with high walls gates and barres besides unwalled Cities very many And wee utterly destroyed them as wee did unto Sihon king of Heshbon utterly destroying of every Citie the men the women and the little ones But all the cattell and the spoile of the cities we tooke for a prey to our selves And we tooke at that time out of the hand of the two kings of the Amorites the land which is on this side Iordan from the brooke of Arnon unto mount Hermon The Sidonians call Hermon Shirjon and the Amorites call it Shenir All the cities of the plaine and all Gilead and all Bashan unto Salcah and Edrei cities of the kingdome of Og in Bashan For only Og king of Bashan remained of the remnant of Giants behold his bed-sted was a bedsted of iron is it not in Rabbah of the sonnes of Ammon nine cubits was the length thereof and foure cubits the bredth thereof after the cubit of a man And this land which wee possessed at that time from Aroer which is by the river Arnon and halfe mount Gilead and the cities thereof gave I to the Reubenites and to the Gadites And the rest of Gilead and all Bashan the kingdome of Og gave I to the halfe tribe of Manasses all the region of Argob with all Bashan that which is called the land of Giants Iair the sonne of Manasses tooke all the countrey of Argob unto the coast of Geshuri and Maachathi and called them after his owne name Bashan Havot◠Iair unto this day And to Machir I gave Gilead And to the Reubenites and to the Gadites I gave from Gilead even unto the river Arnon halfe the valley and the border and unto the river Iabbok the border of the sonnes of Ammon And the plaine and Iordan and the coast thereof from Chinnereth and unto the Sea of the plaine the sea of salt under Ashdoth Pisgah eastward And I commanded you at that time saying Iehovah your God hath given you this land to possesse it yee shall passe over armed before your brethren the sonnes of Israel all sonnes of power But your wives and your little ones and your cattell I know that you have much cattell shall abide in your Cities which I have given you Vntill Iehovah shall have given rest to your brethren as unto you and they also possesse the land which Iehovah your God giveth them on that side Iordan and then yee shall returne every man unto his possession which I have given unto you And I commanded Iosua at that time saying Thine eies have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest Yee shall not feare them for Iehovah your God hee fighteth for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I besought Iehovah for grace at that time saying O Lord Iehovah thou hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in the heavens or in the earth that can doe according to thy workes and according to thy powerfull acts Let mee passe over I pray thee and see the good land that is beyond Iordan this good mountaine and Lebanon But Iehovah was exceeding wroth with mee for your sakes and would not heare me and Iehovah said unto me Let it suffice thee speake no more unto mee of this matter Goe thou up to the top of Pisgah and lift up thine eies Seaward and Northward and Southward and Eastward see it with thine eies for thou shalt not passe over this Iordan But command thou Iosua and encourage him and strengthen him for hee shall passe over before this people and hee shall cause them to inherit the land which thou shalt see And wee abode in the valley over against Beth-Peor Annotations WAY of Bashan in Greeke the way that leadeth unto Basan which Basan the Chaldee nameth Matnan so in Num. 21. 33. Edrei in Greeke Adraein Of this battell see Num. 21. 33. c. Vers. 3. his people in Num. 21. 35. his sonnes also are mentioned none remaining the Greek translateth it no seed meaning none left alive of whom as of a seed others might spring So when the Prophet speaketh of a remnent Esay 1. 9. the Apostle in Greeke calleth it a seed Rom. 9. 29. Vers. 4. threescore Cities which sheweth the large dominion of this Giant Og who reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurites and the Maachathites c. los. 12. 4 5. region in Hebrew a line or coard such as lands are meted by Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region as the Greeke and Chaldee also translate it which is measured by line Argob a province or shire in Bashan forementioned 1 King 4. 13. Vers. 5. unwalled or villages in Hebr. Peraz◠which the Greeke mistaking turned cities of the Pherezites but it meaneth unwalled townes as Est◠9. 19. Zach. 2. 4. so named of their dwelling scattered Vers. 6. destroying of every citie the men or de 〈◊〉 every citie of men c. as in Deut. 2. 34. 〈◊〉 God destroyed the Amorite before them 〈◊〉 his height was like the Cedars and his strength as the Okes yet destroyed hee his fruit from above and his roots from beneath Amos 2. 9. Vers. 8. the land The killing of the Amorites and taking of their land was a testimony of Gods goodnesse and love unto his people Psal. 136. 17. 〈◊〉 in encouragement of them to fight against 〈◊〉 residue of the heathen Deut. 3. 21 22. and a 〈…〉 ragement to the heathen themselves Ios. 2. 10 11. Vers. 9. Sidonians the dwellers in Sidon the great 〈…〉 Greeke calleth them Phanicians Shir 〈◊〉 Greeke Sanior This mount had five names 〈◊〉 Shirjon Shenir and Sion Deut. 4. 48. 〈…〉 Num. 34. 7. for that divers peoples cal 〈◊〉 〈◊〉 by divers names and because of divers 〈◊〉 of this mountaine wherefore in Song 4. 8. 〈◊〉 and Hermon are set downe as distinct Shir 〈◊〉 〈◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded the mount that bringeth forth fr 〈…〉 and Shenir in Greeke Saner is by the Chaldee here expounded the Snow-mount for it was so 〈◊〉 that snow used to lye on the top of it A 〈◊〉 Hebr. the Amorite they call it which sheweth 〈◊〉 singular number to bee put for the whole 〈…〉 Vers. 11. Giants in Hebrew Rephaim which 〈◊〉 the Greeke retaineth Rephaein as before in Deut. 7. 11. This Og seemeth to bee of the rem 〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth Gen. 14. 5. for Og reigned in Ashteroth Ios. 13. 12. is it not in Rabbah that is it is in Rabbah the question maketh it an earnest affirmation as the Greeke also
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâ—ing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâ—anon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ— not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châ—â—â— 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâ—leaved Heb. 11. 13. so Moses a â—arre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. 〈◊〉 Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
commanded me for to doe so within the land whither ye are going to possesse it And ye shall keepe and doe them for this is your wisdome and your understanding in the eies of the peoples which shall heare all these statutes and say Surely this great nation is a wise and understanding people For what nation is there so great which hath God nigh unto the same as Iehovah our God is in all that wee call upon him for And what nation is there so great which hath just statutes and judgments as all this law which I set before you this day Onely take heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eies have seen and lest they depart from thine heart all the daies of thy life but thou shalt make them knowne to thy sonnes and to thy sons sons The day that thou stoodst before Iehovah thy God in Horeb when Iehovah said unto me Gather together the people unto mee and I will make them heare my words that they may learne to feare mee all the daies that they live upon the earth and that they may teach their sonnes And ye came neare and stood under the mountaine and the mountaine bâ—â—ed with fire unto the heart of the heavens with darknesse cloud and thicke darknesse And Iehovah spake unto you out of the middest of the fire you heard a voice of words but saw no similitude save a voyce And hee declared unto you his covenant which hee commanded you to doe the ten Words and hee wrote them upon two tables of stone And Iehovah commanded mee at that time to teach you statutes and judgments that yee may doe them in the land whither ye are going over to possesse it And take yee heed diligently unto your soules for yee saw not any similitude in the day that Iehovah spake unto you in Horeb out of the middest of the fire Lest ye corrupt your selves and make unto you a graven thing the similitude of any figure the likenesse of male or female The likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the heavens The likenesse of any thing that creepeth on the ground the likenesse of any fish that 〈◊〉 in the waters beneath the earth And lest thou lift up thine eies to the heavens and seest the Sunne and the Moone and the Startes all the Host of the heavens and beest driven away and bowest downe thy selfe unto them servest them them which I 〈…〉 thy God hath imparted to all peoples under all the heavens But Iehovah hath taken you and brought you forth out of the furnace of it on out of Egypt to bee unto him a people of inheritance as this day And Iehovah was angry with me for your sakes and sware that I should not goe over Iordan and that I should not goe in into the good land which Iehovah thy God giveth thâ—â— for an inheritance For I must die in 〈◊〉 〈◊〉 I must not goe over Iordan but ye shall goe over and possesse that good land Take heed unto your selves lest yee forget the covenant of Iehovah your God which hee stroke with you and make to you a 〈◊〉 thing the likenesse of any thing which Iehovah thy God hath charged thee For Iehovah thy God hee is a consuming 〈◊〉 〈…〉 alous God When thou shalt beget children and childrens children and ye shall have waxen old in thâ— land and shall corrupt your selves and make a graven thing the likenesse of any thing and shall doe evill in the eyes of Iehovah thy God to provoke him to anger I call the heavens the earth to witnesse against you this day that perishing ye shall perish soone from off the land whereunto you passe over Iordan to possesse it yee shall not prolong your â—â—ies upon it but shall utterly be destroyed And Iehovah will scatter you among the peoples and yee shall be left few men in number among the heathens whither Iehovah shall lead you And there ye shall serve Gods the worke of mens hands wood and stone which neither see nor heare nor eat nor smell But if from thence ye shall seeke Iehovah thy God then thou shalt find him if thou shalt seeke him with all thy heart and with all thy soule When tribulation shall be on thee and all these things shall finde thee in the latter daies and thou shalt turne to Iehovah thy God and heaâ—ken unto his voice For Iehovah thy God is a mercifull God he will not leave thee neither destroy thee neither will he forget the covenant of thy fathers which hee sware unto them For aske now of the daies â—orepast which were before thee since the day that God created man upon the earth and aske from the utmost part of the heavens and unto the other utmost part of the heavens whether there hath beene any such thing as this great thing is or hath beene heard like it Hath a people heard the voyce of God speaking out of the midst of the fire as thou hast heard and lived Or hath God assayed to come to take him a nation from the middest of a nation by tentations by signes and by wonders and by war and by a strong hand and by a stretched-out arme and by great terrours according to all that Iehovah your God did for you in Egypt before your eyes Thou hast beene made see to know that Iehovah he is God there is none else besides him Out of the heavens hee made thee to heare his voyce to instruct thee and upon the earth he made thee to see his great fire and thou heardest his words out of the middest of the fire And because hee loved thy fathers therefore hee chose his seed after him and he brought thee out in his sight with his great power out of Egypt To drive out nations greater and mightier than thou from before thee to bring thee in to give thee their land for an inheritance as it is this day And thou shalt know this day and cause it to returne into thy heart that Iehovah hee is God in the heavens above and on the earth beneath there is none else And thou shalt keepe his statutes his commandements which I command thee this day that it may be well with thee and with thy sonnes after thee and that thou maiest prolong thy daies upon the land which Iehovah thy God giveth thee all daies Then Moses separated three Cities on this side Iordan towards the Sunne rising For the man-flayer to flee thither which should kill his neighbour unwittingly and he hated him not in times past and that hee might flie unto one of these cities and live Bezer in the wildernesse in the plaine countrey of the Reubenites and Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites And this is the law which Moses set before the sonnes of Israel These are the testimonies and the statutes and the judgments which Moses
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
bountie in giving all people 's the use of those creatures as on the contrary false gods are said to divide or impart nothing unto them Deut. 29. 26. and the base minde of men to worship such things as are given for servants unto all men Vers. 20. fornace of iron that is fornace wherein 〈◊〉 melted so Egypt is called for the cruell op 〈…〉 Israel likewise in 1 King 8. 51. Ier. 11. 4. people of inheritance that is whom God shall 〈◊〉 take for his possession the Greeke 〈◊〉 and inheritance as this day under 〈…〉 〈◊〉 yee are or as yee see this day Vers. 21. your sakes or your words as the Greek 〈◊〉 the things spoken by you meaning 〈◊〉 〈…〉 ring words Num. 20. 3 4 5. where 〈…〉 〈◊〉 being grieved obeyed not the comman 〈…〉 God Num. 20. 12. Psal. 106. 32 33. 〈◊〉 spake of before Deut. 3. 26. and now a 〈…〉 to shew Gods severity against all 〈…〉 Vers. 23. stroke or cut that is covenanted or 〈◊〉 â—â—â—es doth often speake of the covenant first 〈◊〉 betweene God and them as that which was 〈◊〉 〈◊〉 of all religion to them and their seed after them and whatsoever men added altered 〈◊〉 diminished from it was to be reputed evill So Paul reforming abuses in the Churches calleth them to the first institution 1 Cor. 11. 23 24. charged thee or commanded thee that is commanded thee not to doe or forbidden thee so in Deut. 2. 37. for Gods precepts in the Decalogue are for the most part for bods or prohibitions yet usually called commandements The whole phrase is expressed in Ge. 3. 11. which I commanded thee not to eat of it that is which I forbade thee to eat of Vers. 24. fire to consume all his enemies and thine if thou obey him as Deut. 9. 3. and thee thy selfe if thou disobey him as Zeph. 1. 18. Heb. 12. 29. See also Exod. 24. 17. The Chaldee addeth his word is a consuming fire which is also true Ier. 23. 29. Deut. 33. 2. jealous the former word signified Gods power this his will hauing a jealous affection whereby he will not spare as Prov. 6. 34 35. See Exod. 20. 5. Vers. 25. waxen old that is continued long as the Greeke explaineth it and become ancient inhabitants Gods blessings were by Israel abused to sin as is here foretold and againe in Deut. 32. 15. Vers. 26. perishing yee shall perish that is surely and speedily perish in Greeke perish with perdition so in Deut. 30. 18 19. where againe hee calleth heaven and earth to witnesse Vers. 27. few men Hebr. men of number that is soone numbred for your fewnesse as the Greeke translateth few in number and in Iob 16. 22. yeeres of number are a few yeares see Gen. 34. 30. This is contrary to that promised blessing in Gen. 15. 5. Vers. 28. serve gods being given over to your owne lusts as it is written God turned and gave them up to worship the host of heaven Act. 7. 42. This same God threatned afterward in Ier. 16. 13. But the Chaldee here turneth it yee shall serve peoples that serve Idols the worke of mens hands nor smell the vanity of Idols is after this sort described in Psal. 115. 4. 7. Ier. 10. 3. 9. Vers. 29. seeke Iehovah the Chaldee translateth seeke the feare of the Lord meaning his true service Here Moses annexeth promises to comfort repentant sinners as also in Deut. 30. 1 2 3 c. all thy heart see an example of this in 2 Chron. 15. 15. Vers. 30. finde thee that is come upon or befall thee as the Chaldee explaineth it Vers. 31. thy fathers Abraham Isaak and Iacob See Levit. 26. 42. c. Vers. 32. of the heavens that is from one utmost part of the world unto the other By the heavens are meant the parts of the world under the heavens and the holy Ghost openeth this phrase for in Mat. 24. 31. it is written from the utmost parts of the heavens unto the utmost paâ—ts of them for which in Mark 13. 27. is said from the utmost part of the earth unto the utmost part of the heavens By which it is evident that the heavens in this speech is put for the earth under the heavens for heavens comprehendeth the Aire also wherein wee breath as is noted on Genesis 1. 8. great thing Hebr. great word Moses hereby would teach that Gods words and works unto his Church are more great and marvellous than all his actions to other peoples whatsoever and therfore ought the more seriously to be considered Verse 33. voice of God the Chaldee saith the voice of the word of the Lord the Greeke of the living God and lived As at the apparitions of God men were wont to feare they should die Iudg. 13. 22. and 6. 22. So at the giving of the law all Israel desired that they might heare the voice of God no more lest they died Exod. 20. 19. Deut. 18. 16. which manifested the power of the law and the weaknesse of men Heb. 12. 19. So no man can see the face of God and live Exod. 33. 20. when God giveth his voice the earth melteth Psal. 46. 7. Verse 34. hath God or hath any God speaking of the true God and his workes unto Israel above all other people or of the reputed gods of the Gentiles none of which ever did such a thing assaied or tempted This is spoken not of God trying his owne strength but proving the obedience of his people and trying the strength of his adversaries The Chaldee translateth Or the tentations or signes which the Lord hath made to reveale himselfe c. tentations Moses here reckoneth seven things about Israels deliverance Tentations whereby God propounding his will tried their obedience as when God tempted Abraham Gen. 22. 1. Signes which many times are of ordinary workes and naturall as Exod. 3. 12. Wonders which are of extraordinary and supernaturall workes as Exod. 4. 21. and 7. 9. Warre upon the refusall and resistance of the enemie Exod. 8. 1 2. Strong hand not by cunning policies and stratagems as men often use in wars but by force compelling the enemie to yeeld Exod. 6. 1. Stretched out arme by open manifesting his power and plagues continually upon the resisters Esay 9. 12 17. Exod. 6. 6. and Great terrours which wounded the hearts of the very enemies Exod. 9. 20 27 28. and 10. 7. and 12. 30. terrours or feares the Greek and Chaldee translate visions or sights which are oftentimes fearefull but the Hebrew for fears and visions are one much like another which might cause the mistaking So in Deut. 26. 8. Vers. 35. so know that is that thou mightest know and acknowledge The end of all Gods workes was the manifesting of his glory to the information and salvation of his people This Moses often urgeth in this booke Vers. 36 to instruct or to nurture chastise by restraining from vice So Gods chastening and teaching out of his law are joyned together
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
Deut. 2. 15. and 2â— 20. Exod. 14. 24. It implieth troubles and vexations which should cause their destruction So the promise of God should certainly be performed though not so speedily as men desired that their faith and patience might be tried Vers. 24. their kings as was fulfilled in Ios. 10. 24. and â—2 7. 9. 24. where one and thirty kings are 〈…〉 ed whom Israel conquered from under heaven out of this world the Greeke translateth out of that place This hath long since been accomplisâ—â—d that now there is no memorie either of 〈◊〉 Kings or of any of those peoples on the earth Vers. 25. The graven images of their gods in Chaldee The Images of their Idols under the name 〈◊〉 all other sorts are implyed as images mol 〈…〉 painted or the like Esay 30. 22. And by saying of their gods he excepteth other Images for civill use as the Image of Caesar upon his coine 〈…〉 wfull Matt. 22. 20 21. The Hebrewes say Figures or Images which idolatrous heathens 〈◊〉 beauty or civill ornament are lawfull to 〈◊〉 〈◊〉 but figures which they make for Idolatry 〈…〉 full Maimony treat of Idolatry chap. 7. 〈◊〉 burne so David burnt the Philistines 〈◊〉 Chron. 14. 12. See Deut. 12. 3. silver 〈◊〉 these are named for an instance but all o 〈…〉 〈…〉 ous instruments are implyed covering 〈◊〉 c. Esay 30. 22. nor take it Hebr. 〈◊〉 â—â—ke it that is and not take it the former pro 〈…〉 is here againe to bee understood as in the verse following and often in the Scriptures 〈◊〉 〈◊〉 be snared that thou bee not snared this 〈…〉 t often implieth certaine danger as is no 〈…〉 〈◊〉 Gen. 3. 3. and by snared is meant falling into sinne and so into destruction as before in ver 16. an abomination to Iehovah Hebr. the ab 〈…〉 tion of Iehovah that is a thing which the Lord much abhorreth And this is another reason of the prohibition Vers. 26. into thine house for any use or profit to thy selfe and so from these words the Hebrewes gather that The Idoll and things that serve it and that which is offered thereto and whatsoever is made for it is unlawfull for any use Maimony treat of Idolatrie chap. 7. sect 2. lest thou be Hebr. and thou bee a cursed thing meaning and that thou be not or lest thou be See the notes on Numb 4. 15. or for so thou shalt be a cursed thing like it it is a cursed thing in Hebr. Cherem in Greek Anathe 〈…〉 a which meane a thing separated from mens use and devoted either to destruction as the Idoll and instruments therof here mentioned or at the Lords appointment to be caried into his treasury as were the gods of Iericho Ios. 6. 17 19 24. This law against idols images which are the worke of mens hands Psal. 115. 4. extendeth not to the creatures of Gods making though by men abused to idolatry as the Hebrews also expound it saying Whatsoever hath not beene taken by mans hand and which man hath not made though it hath beene worshipped yet is it lawfull to have use of it Therefore the beathens that served or worshipped the mountains and the hills and the trees that were planted at first for fruit and fountaines of water that are common and beasts loe these are lawfull to be made use of and it is lawfull to eat of those fruits which were worshipped in the place where they grew and of those beasts c. A beast is not unlawful so long as a man hath not done with it any worke pertaining to idolatry but if hee have done any such worke therewith it is unlawfull every whit as if hee kill it to the service of an Idoll or exchange it c. provided that it be his owne beast and not another mans for if he kill his neighbours beast to an Idoll or exchange it it is not made unlawfull for no man can make a thing unlawfull which is not his owne If one worship any ground in the world it is not made unlawfull if he dig pits or caves therein to the name of an idoll they are unlawfull c. Maimony treat of Idolatry chap. 8. sect 1. CHAP. VIII 1 An exhortation to keepe and doe the Law for their owne good 2 because of Gods former mercies in the wildernesse 7 and future blessings in Canaan 10 A warning lest fulnesse occasion them to forget God and his former benefits 17 and lest they presume of their own strength 19 A protestation against them that they shall perish if they forget and forsake their God ALL the commandement which I command thee this day ye shall observe to doe that ye may live and multiply goe in and possesse the land which Iehovah sware unto your fathers And thou shalt remember all the way which Iehovah thy God led thee these forty yeeres in the wildernesse for to humble thee to tempt thee to know what was in thine hart whether thou wouldest keepe his commandements or no. And he humbled thee and suffered thee to hunger and fed thee with Manna which thou knewest not neither did thy fathers know that the might make thee know that man liveth not by bread onely but by every word that proceedeth out of the mouth of Iehovah doth man live Thy raiment waxed not old upon thee thy foot swelled not these forty yeares And thou shalt know with thine heart that as a man chasteneth his sonne Iehovah thy God chasteneth thee And thou shalt keepe the commandements of Iehovah thy God to walke in his waies and to feare him For Iehovah thy God bringeth thee into a good land a land of brookes of waters of fountaines and of depths that issue out in the vallie and in the mountaine A land of wheat and of barley and of vi 〈…〉 and fig-trees and pomegranats a land of oile olive and honey A land wherein thou shalt eat bread without scarcenesse thou shalt not lacke any thing in it a land whose stones are iron and out of whose mountaines thou maiest hew brasse And thou shalt eat and be full thou shalt blesse Iehovah thy God for the good land which hee hath given thee Take heed to thy selfe left thou forget Iehovah thy God in not keeping his commandements and his judgments and his statutes which I command thee this day Lest thou eat and bee full and buildest good houses and dwellest in them And thy heards and thy flockes multiply and silver and gold bee multiplied to thee and all that thou hast be multiplied And thine heart be lifted up and thou forget Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants Who led thee thorow that great and fearfull wildernesse wherein were fierie serpents and scorpions and drought where there was no water who brought forth unto thee waters out of the rocke of flint Who fed thee with Manna in the wildernesse w ch thy fathers knew not for to humble
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
unto God by him Heb. 7. 11. 12 23 24 25. Vers. 7. From thence namely from Beeroth of the sonnes of Iaakan Numb 33. 32. Gudgodah in the Chaldee Gudgod in Greeke Gadgad before Moses named it Hor-hagidgad that is the Hole of Gidgad see Num. 33. 32 33. Iotbath in Greeke Ietabatha as in Num. 33. 33. Vers. 8. At that time not when they came to Iotbath but long before whiles they were at mount Sina God separated the tribe of Levi see Num. 3. 1 6 c. So the time when God was provoked to wrath commendeth the riches of his grace separated from all other businesse to serve the Lord and his people Exod. 28. 1. Numb 3. 45. and 16. 9. tribe of Levi of which tribe Aaron and all the Priests were so he speaketh here of the whole to beare Hereupon David said It is not for any to beare the Arke of God but for the Levites c. 1 Chron. 15. 2. See also Numb 4. 15. to stand this gesture the Priests and Levites used in all their ministration standing not sitting and it was a signe of service as hee that stood before the King Ier. 52. 12. is in another Scripture called the servant of the King 2 King 25. 8. So after in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner the Prophets are said to stand before the Lord 1 King 17. 1. and 18. 15. 2 King 3. 14. and 5. 16. Likewise also the Angels as Luk. 1. 19. I am Gabriel that stand before God so in 2 Chron. 18. 18. And as the Levites stood before the Lord so they are said also to stand before the people and to serve them Numb 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse of this duty see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules whiles his ministery was setled among them by which they might daily have accesse unto his throne of grace Vers. 9. no part to wit no part in the spoiles taken by warre no inheritance in the land of Canaan which was divided among the other tribes onely see Num. 18. 20. and 26. 53 57. and 35. 2. Deut. 18. 1. he is for of the first-fruits tithes vowes and oblations of the Lord the Priests and Levites had their livelihood see the annotations on Num. 18. 8 9. 20 21 c. Therefore the Chaldee paraphrast here translateth the gifts that the Lord hath given him they are his inheritance Of which see more in Deut. 12. 19. and 14. 27. and 18. 1 2. Vers. 10. And stood or when I had stood that is both stayed or abidden and in prayer waited upon the Lord for mercy Standing often signifieth prayer as is noted on Gen. 18. 22. and the words following here manifest the same hearkned the Chaldee expounds it accepted my prayer destroy Hebr. corrupt which when it is spoken of God usually meaneth destruction set Gen. 6. 13. Vers. 11. that they may or and they shall which the Greeke translateth and let them goe in These phrases are one in sense as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them by the intercession of Moses Vers. 12. aske of thee This word often used when men aske that is request or desire a thing of God 1 Sam. 1. 17 20 27. Iam. 1. 5 6. is here used for Gods asking obedience of men as if he desired and requested the same and as in Mica 6. 8. he is said to seeke or require the like thing This grace Paul sheweth most effectually saying as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God 2 Cor. 5. 20. to feare see the notes on Deut. 6. 13. This feare is the beginning of wisedome Prov. 1. 7. by which men depart from evill Prov. 16. 6. Vnto which and other holy duties Moses calleth this people as being the end and use of the former rehearsall of their sinnes and of Gods mercies towards them So by other Prophets he calleth men to obedience and humble walking before him rather than to sacrifice see 1 Sam. 15. 22. Ier. 7. 22 23. Mic. 6. 6 7 8. his wayes that is to follow him in his faith and religion and all his commandements for these are the wayes of God Psal. 25. 4 5. Act. 18. 25 26. The Chaldee translateth the wayes which are right before him see the notes on Gen. 18. 19. and 6. 12. to love The summe and end of the Law 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve in outward obedience also that we love not in word neither in tongue but in deed and truth 1 Ioh. 3. 18. What serving implieth see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good or as the Greeke and Chaldee interpret that it may be well with thee so Deut. 5. 33. In serving the Lord the glory redoundeth unto him the benefit to our selves for them that honour him hee will honour 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4 8. Vers. 14. unto Iehovah or of Iehovah his they are and of him made preserved and loved generally as his creatures for he saveth man and beast Psal. 36. 7. and is kinde unto the unthankefull and to the evill Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou art Lord alone thou hast made the heavens the heavens of heavens with all their hast the earth and all things that are therein the seas and all that is therein and thou preservest them all and the hâ—st of heaven worshippeth thee the heavens of heavens that is the highest heavens as the Apostle mentioneth the third heaven 2 Cor. 12. 2. Hereby â—he Angels also are implied so in Targum Ionathanâ— it is explained the heavens of heavens and companies of Angels which are in them to 〈…〉 ister before him Vers. 15. had a delight which the Greeke translateth fore-chose to love them and this is his speciall grace to his Church in Christ Ephes. 1. 3 4 5 c. their seed their children as the Chaldee explaines it for Gods grace is continued unto the posterity of the faithfull even to thousands of them that love him c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne this the Greeke translateth hardnesse of heart the Chaldee foolishnesse or grossenesse of the heart See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man by circumcision of the heart in the spirit Rom. 2. 29. in putting off the body of the sinnes of the flesh Col. 2. 11. For we are the circumcision that worship God in the Spirit Phil. 3. 3. Hereupon God promiseth to circumcise their hearts Deut. 30. 6. and blameth them that were uncircumcised in heart Ier. 9. 26. Acts 7. 51. make not your necke stiffe or harden
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
raine of heavens A land which Iehovah thy God careth for the eyes of Iehovah thy God are continually upon it from the beginning of the yeere even to the end of the yeere And it shall be if hearkening ye shall hearken unto my commandements which I command you this day to love Iehovah your God and to serve him with all your heart and with all your soule That I will give the raine of your land in his time the first raine and the latter raine and thou shalt gather in thy Corne and thy new wine and thy new Oyle And I will give grasse in thy field for thy cattell that thou 〈◊〉 〈◊〉 and be full Take heed to your selves lest your heart be deceived and yee turne aside and serve other gods and bow downe your selves to them And the anger of Iehovah be kindled against you and he shut up the heavens that there bee no raine and the land yeeld not her increase and ye perish quickly from off the good land which Iehovah giveth you And yee shall put these my words in your heart and in your soule and shall binde them for a signe upon your hand and they shall be for Phylacteries betweene your eyes And yee shall teach them your children speaking of them when thou sittest in thine house and when thou walkest in the way and when thou lyest downe and when thou risest up And thou shalt write them upon the doore-posts of thine house and on thy gates That your dayes may be multiplied and the dayes of your children in the land which Iehovah sware unto your fathers to give unto them as the dayes of the heavens upon the earth For if keeping yee shall keepe all this commandement which I command you to doe it to love Iehovah your God to walke in all his wayes and to cleave unto him Then will Iehovah drive out all these nations from before your faces and yee shall possesse nations greater and mightier than your selves Every place whereon the sole of your foot shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates and unto the hindmost sea shall your coast be There shall not a man stand before you Iehovah your God will give the dread of you and the feare of you upon the face of all the land which yee shall tread upon as hee hath spoken unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I set before you this day a blessing and a curse A blessing if yee shall hearken unto the commandements of Iehovah your God which I command you this day And a curse if yee will not hearken unto the commandements of Iehovah your God but turne aside out of the way which I command you this day to goe after other gods which yee have not knowne And it shall bee when Iehovah thy God hath brought thee in unto the land whither thou goest to possesse it that thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal Are they not on the other-side Iordan by the way of the going downe of the Sunne in the land of the Canaanite which dwelleth in the plaine over against Gilgal besides the Okes of Moreh For yee are passing over Iordan to goe in to possesse the land which Iehovah your God giveth unto you and yee shall possesse it and dwell in it And yee shall observe to doe all the statutes and the judgements which I set before your faces this day Annotations ANd thou shalt love or Love thou therefore Moses returneth to exhort Israel unto the love of God and to shew the same by their continuall obedience his charge or his custodie his observation which word is often used for a watch as in Exod. 14. 24. The Greeke translateth it charges or custodies meaning ordinances to be kept heedfully so in Gen. 26. 5. Lev. 8. 35. and 18. 30. Vers. 2. for I speake not with your children or that it is not your children or sonnes namely which have seene Gods greatnesse c. but your eyes are they that have seene c. vers 7. Hee commendeth Gods speciall favour to their owne persons more than to their fathers or to their children in shewing them his great workes for which they should the more love and obey him This he after confirmeth by many arguments the chastisement or nurture which the Chaldee translateth doctrine or instruction It implieth nurture both by words and workes as Deut. 4. 36. and 8. 5. Lev. 26. 18. Prov. 1. 2. and 4. 1. stretched out the Greek and Chaldee translate high arme See the notes on Deut. 4. 34. Vers. 3. deeds or acts in Greeke wonders Of these see the history in Exod. 7 c. And here is the first argument from Gods mighty workes in Egypt Vers. 4. arme or power forces So the Greeke translateth the power of the Egyptians See Exod. 15. 4. to their horses Hebr. to his horses and to his Chariots speaking of them as of one man or having respect to Pharaoh their King to flow or to swim and over their faces is like that in Lam. 3. 54. waters flowed over mine head He meaneth they were drowned the Sea covered them they sanke as Lead in the mighty waters Exod. 15. 10. destroyed or made them perish so that there remained not so much as one of them Exod. 14. 28. This was an extraordinary favour of God who oftentimes suffereth the oppressors to have the strong hand whiles the oppressed have the teares and no comforter Eccles. 4. 1. So this is the second argument from Gods power shewed at the Red sea Vers. 5. what hee did or the things which hee did in his continuall guiding them thorow that terrible wildernesse where they bewrayed their many infirmities and had experience both of his chastisements and of his mercies the third argument and motive unto obedience Vers. 6. Dathan of whose historie see Numb 16. This is the fourth argument of Gods greatnesse to perswade Israel unto his love for that hee had repressed the factious and mutinous rebels among themselves which would have subverted the order and ordinance of God concerning the Priesthood the meanes of the atonement and reconciliation betweene God and his people their houses that is housholds as the Chaldee expounds it the men of their houses See Numb 16. 32. at their feet that is in their possession the Greeke and Chaldee translate that was with them Vers. 7. have seene or are they that see Therefore this people above all other were bound to love the Lord. worke or deed that is workes as the Greeke translateth So in the verse following commandement for commandements Vers. 8. be strong in body and spirit to fight against the enemy as in Ios. 1. 6. 1 Ioh. 2. 14. Or be strong that is lively and healthfull as the Greeke translateth that ye may live and they that be strong Matth. 9. 12. are by another Evangelist said to be in health opposed to the sicke Luk. 5. 31. possesse
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
of this great anger Then they shall say Because they have forsaken the covenant of Iehovah the God of their fathers which he strucke with them when he brought them forth out of the land of Egypt For they went and served other gods and bowed themselves downe unto them gods whom they knew not and hee had not imparted unto them And the anger of Iehovah was kindled against this land to bring upon it every curse that is written in this booke And Iehovah rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day The secret things belong unto Iehovah our God and the things revealed belong unto us and to our sonnes forever to doe all the words of this Law Annotations TO strike or to cut whereof see the notes on Gen. 15. 18. Here the covenant is renewed betweene God and the people and it is the same in effect with the covenant made at Horeb Exod. 19. and 24. save that Christ who is the end of the legall covenant is here more cleerely revealed especially in Chap. 30. vers 11 14. of Moab the countrey on the out side of Iordan whereof see Deut. 1. 1 5. in Horeb or Choreb that is mount Sinai where the covenant was given Ex. 20. and the blessings and curses for confirmation thereof Lev. 26. 3 46. Vers. 3. tentations or trialls whereby God tried the Israelites faith and the hardnesse of the Egyptians in letting Israel goe see Deut. 4. 34. and 7. 19. From Gods former benefits whereof they had experience hee exhorteth them unto the keeping of the covenant Vers. 4. not given unto you This sheweth the unability of man to understand the things of God without the gift of God And long after this Paul complaineth of the Iewes even unto this day when Moses is read the veile is laid over their hearts 2 Cor. 3. 15. and Christ saith that to them it was not given to understand the mysteries of the kingdome of heaven Matt. 13. 11 13 14. Vers. 5. upon you or from upon you that is so as you should put them off and cast them from you Compare Deut. 8. 4. Vers. 6. bread to wit ordinary bread out of the earth but God hath nourished you with Manna the bread of heaven Psal. 78. 24 25. Deut. 8. 3. Vers. 7. Sihon in Greeke Seon king of Esebon Of this history see Num. 21. Vers. 8. wee tooke in Chaldee wee subdued to the Reubenites in Chaldee to the tribe of Reuben c. See the performance hereof in Num. 32. Vers. 9. wisely doe or prudently carry and with understanding and consequently prosper so in 1 King 2. 3. Ios. 1. 7 8. Here beginneth the one and fiftieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 section of the Law see the notes on Gen. 6. 9. Vers. 10. your heads of your tribes that is your heads or chiefe men which are the heads of your tribes the Greeke translateth them by one word Archiphuloi that is the chiefe or Rulers of the tribes Vers. 11. thy stranger in Greeke the proselyte which is in the midst of your campe Such of that mixed multitude as came out of Egypt with Israel Exod. 12. 38. and others that had joyned themselves to the Church hewer of thy wood such ashewed wood and drew water were the basest servants or slaves of Israel as afterward was the case of the Gibeonites Ios. 9. 21 27. who also by faith were admitted into the Church and covenant of Israel Vers. 12. That thou shouldest passe He speaketh to them all as to one man and to passe into the covenant is a phrase taken from the manner of making covenants when they passed betweene the parts of the sacrifices Gen. 15. 17. Ier. 34. 18 19 20. his oath or his execration in Greeke his curses because they tooke the curses of the Law upon them if they kept not the Covenant This is called the oath of God Eccles. 8. 2. So this people returned from the captivity of Babylon entred into a curse and into an oath to walke in Gods law which was given by the hand of Moses Neh. 10. 29. Vers. 13. a God or for a God this is the substance of the Covenant even such as is made with us in Christ 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7. Vers. 15. not here meaning their posterity throughout all generations to whom this covenant did alike belong So in Thargum Ionathan it is expounded and with every generation that shall rise up unto the worlds end c. But this is to be understood with exception of the new Covenant which God promised and hath now stablished unto us in Christ Ier. 31. 31 32 33. Heb. 8. 7 8 9 10. Vers. 16. how wee have dwelt or that which we have dwelt which Ionathan expoundeth the number of yeares that wee have dwelt This their peregrination in Egypt and deliverance thence with Gods gracious conduct of them thorow the wildernesse are named as motives to perswade unto obedience Vers. 17. filthy idols in Hebr. Gillulim whereof see Levit. 26. 30. in Greeke Idols Vers. 18. Lest there should be or as the Greeke and Chaldee explaine it That there be not whose heart the heart is to bee kept with all diligence because out of it are the issues of life Prov. 4. 23. According therefore to this Paul warneth the Israelites Take heed brethren lest there be in any of you an evill heart of unbeleefe in departing from the living God Heb. 3. 12. from Iehovah in Chaldee from the feare of the Lord. the gods in Chaldee the idols of the peoples a root an evill heart forementioned which is hidden from men as the root is hidden in the earth but the fruits after doe appeare The Chaldee translateth it a man beareth or fructifieth beareth fruit in Greeke springeth up which word Paul useth in Hebr. 12. 15. gall and wormwood the Greeke translateth with gall and bitternesse whereby is meant sinnes as the Chaldee explaineth it and as it was said to Simon Magus Thou art in the gall of bitternesse and in the bond of iniquity Act. 8. 23. The Apostle respecting this place saith lest any root of bitternesse springing up trouble you Heb. 12. 15 for encâ—oles with gall saying enochlee trouble Gall or Hem 〈…〉 ke was a bitter and poisonous weed growing in the East countries as appeareth by Hos. 10. 4. and wormewood likewise which are applied sometime to sinnes as here and in Amos 6. 12. Deuteronom 32. 32. sometime to bitter punishments as in Ier. 9. 15. and 23. 15. Lament 3. 15 19. Vers. 19. of this oath or as the Greeke saith of this curse see vers 12. I shall have peace or peace shall be unto me that is safety and prosperity without hurt or punishment imagination or contemplation that which the heart hath spied out and looketh unto So the Chaldee translateth it imagination or conceit but the Greeke
and all other like things Particularly it may be applied to Gods counsell concerning the Israelites in punishing and casting them off for their sinnes and afterward calling a remnant of them which the Apostle treating of in Rom. 11. saith O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judgments and his waies past finding out Rom. 11. 33. The Hebrew Nistaroth here used sometime meaneth secret sinnes as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech that secret sinnes God will punish but open sinnes are for men to punish Chazkuni on Deut. 29. so Ionathan in Thargum explaineth it Hidden sinnes are manifest before the Lord our God and hee will take vengeance on them c. and the things revealed or but open or manifest things belong to us and to our sonnes upon which last words the Hebrew text hath extraordinary pricks to stir up attention to the matter here spoken as it is indeed worthy of all observation for it teacheth the continuall duty of Gods people in all ages to learne his law to doe the same and to have care that true religion may bee continued among their posterity The Hebrewes say Every man of Israel is bound to learne the Law be he poore or rich be he in health of body or under chastisements be he young or old and decrepit though he be so poore that he lives on almes yea though he have wife and children he is bound to set himselfe a time to leanne the Law by day and by night as it is said and thou shalt meditate therein day and night The great wise men of Israel some of them were hewers of wood and some drawers of water and some blinde notwithstanding they imployeth themselves in learning the Law day night How is a man bound to learne the law Vntill the day of his death as it is said and lest they depart from thine heart all the daies of thy life Deut. 4. 9. and all the while that he imployeth not himselfe in learning he forgetteth Maimony in Thalmud Torah chap. 1. sect 8 9 10. CHAP. XXX 1 Great mercies promised to the repentant sinners 11 The commandement is manifest and wordneere 15 Life and death are set before them with an exhortation to chuse life ANd it shall be when all these things are come upon thee the blessing and the curse which I have set before thee and thou shalt cause them to returne unto thine heart in all the nations whither Iehovah thy God hath driven thee And thou returne unto Iehovah thy God and shalt hearken to his voice according to all that I command thee this day thou and thy sonnes with all thine heart and with all thy soule Then Iehovah thy God will returne thy Captivity and have compassion upon thee and will returne gather thee from all the peoples whither Iehovah thy God hath scattered thee If any of thine bee driven out unto the outmost part of the heavens from thence will Iehovah thy God gather thee from thence will he take thee And Iehovah thy God will bring thee into the land which thy fathers possessed and thou shalt possesse it and hee will doe thee good and multiply thee above thy fathers And Iehovah thy God will circumcise thine heart and the heart of thy seed to love Iehovah thy God with all thine heart and with all thy soule that thou maiest live And Iehovah thy God will put all these curses upon thine enemies and upon thy haters which persecuted thee And thou shalt returne and hearken to the voice of Iehovah and do all his commandemēts which I command thee this day And Iehovah thy God will make thee plenteous in every worke of thine hand in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy land for good for Iehovah will returne to rejoyce over thee for good as hee rejoyced over thy fathers If thou shalt hearken unto the voice of Iehovah thy God to keepe his commandements his statutes that which is written in this booke of the law if thou shalt returne unto Iehovah thy God with all thine heart and with all thy soule For this commandement which I command thee this day it is not hidden from thee neither is it far off It is not in the heavens to say Who shall goe up for us to the heavens and take it for us and cause us to heare it that wee may doe it Neither is it beyond the sea to say Who shall goe over to beyond sea for us and take it for us and cause us to heare it that wee may doe it But the word is very nigh unto thee in thy mouth and in thy heart to doe it See I have set before thee this day life and good death and evill In that I command thee this day to love Iehovah thy God to walke in his waies and to keepe his commandements and his statutes and his judgments that thou maist live multiply and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it But if thine heart turne away and thou wilt not heare but shalt be drawne away and bow downe thy selfe to other gods and serve them I denounce unto you this day that perishing yee shall perish yee shall not prolong your daies upon the land which thou art passing over Iordan to goe in thither to possesse it I take the heavens and the earth to witnesse against you this day life and death I have set before thee the blessing and the curse therefore chuse thou life that thou maist live thou and thy seed To love Iehovah thy God to hearken to his voice and to cleave unto him for hee is thy life and the length of thy daies to dwell upon the land which Iehovah sware unto thy fathers to Abraham to Isaac and to Iakob to give unto them Annotations THese things Hebr. these words that is things before spoken of Here follow promises of grace in Christ to repentant and beleeving sinners the blessing that is as the Chaldee explaineth it the blessings and the curses After the experiment of the Law and weakenesse thereof that it cannot keepe men in the state of blessednesse nor deliver them from the curse they are as by a Schoolemaster brought unto Christ Gal. 3. 24. Rom. 8. 3 4. have set Hebr. have given So in v. 15. and 19. cause them to returne or reduce bring againe to thine heart that is call to minde consider seriously So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord by calling to minde their sinnes and Gods words and workes as in 1 King 8. 46 47. If they sinne against thee c. and thou bee angry with them and deliver them to the enemy c. If they shall make it returne to their heart in the land whither they were caried captives and returne and make supplication unto
godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4. 8. Vers. 9. make thee plenteous or make thee excellent unto which Thargum Ionathan addeth for good that yee may prosper in all the workes of your hands rejoyce over thee This Christ taught in parables of rejoycing for the lost sheepe that was found Luk. 15. 6 7. and of the Prodigall sonne he saith It was meet that wee should make merry and be glad for this thy brother was dead and is alive againe and was lost and is found Luk. 15. 32. So in the other Prophets I will rejoyce in Ierusalem and joy in my people Esay 65. 19. and I will rejoyce over them to doe them good Ier. 32. 41. See also Deut. 28. 63. Vers. 10. that which is written meaning all and every thing written so teaching us exact obedience unto Iehovah in Chaldee unto the feare of the Lord. Vers. 11. this commandement which after in v. 14. he calleth the Word and the Apostle expoundeth it the Word of faith Rom. 10. 8. So this speech is not of the Law onely neither sheweth it what man can doe by the Law much lesse by nature but is the speech of the righteousnesse of faith Rom. 10. 6. Though Moses teacheth them also not to blame the Law of hardnesse to bee learned seeing God had now caused it to be written expounded unto them not hidden from thee or not too marvellous and hard for thee to know and so not impossible through faith in Christ as is the Law without faith in that it is weake through the flesh Rom. 8. 3. The Chaldee translateth it is not separated from thee and Thargum Ionathan expoundeth it is not covered or hid from you The holy Ghost in Greeke translateth this word marvellous Matt. 21. 42. from Psal. 118. and unpossible Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith I have not spoken in secret in a darke place of the earth Esay 45. 19. Vers. 12. to say that is that thou shouldest say so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed This saying is meant of the heart also wherefore the Apostle citeth it thus Say not in thine heart who shall goe up into heaven Rom. 10. 6. Who shall goe up for us the Ierusalemy Thargum explaineth it O that wee had one like Moses the Prophet that might goe up into the heavens c. but the Apostle applieth it more heavenly to Christs incarnation Who shall goe up into heaven that is to bring Christ downe from above Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth that Iesus is the LORD vers 9. that is that God was manifested in the flesh 1 Tim. 3. 16. for no man hath ascended up to heaven of whoÌ„ we may learne the true understanding of the Law but hee that came downe from heaven even the Son of man which is in heaven Iohn 3. 13. and cause us to heare it that is preach it unto us that wee may doe it or and we would doe it Vers. 13. beyond the sea Thargum Ionathan explaineth it beyond the great sea and Thargum Ierusalemy addeth Neither is the Law beyond the great sea that thou shouldest say O that we had one like Ionas the Prophet that might goe downe to the bottome of the great sea and bring it to us c. All things hidden from men which they cannot attaine are either in heaven above or beyond sea in the farre places of the earth but the Law of God is in neither of these but neere unto every one to learne and to doe who shall goe over to beyond sea Paul alleageth this place thus Who shall goe downe into the deepe that is to bring up Christ from the dead Rom. 10. 7. unto which he opposeth in vers 9. beleefe in the heart that God hath raised him from the dead Now Ionas the Prophet to whose example the Ierusalemy Thargum applieth this was a figure of Christ as himselfe hath said As Ionas was three daies and three nights in the Whales belly so shall the Sonne of man be three daies three nights in the heart of the earth Matt. 12. 40. And as the Sea in Ionas case is called the Deepe Psal. 104. 6. and 107. 24 26. Exod. 15. 5. so David prophesying of Christ saith that God had brought him up from the deepes of the earth Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave useth the word Abysse or Deepe which is spoken both of earth and sea Vers. 14. But the word This the Apostle expoundeth thus But what saith the righteousnes which is of faith The Word is nigh thee c. that is the word of faith which we preach Rom. 10. 8. By this it appeareth that Moses wrote of Christ Iohn 5. 46. and that he was closely taught in the Law Eâ—r Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10. 4. And the Iewes which cleaving to the Law refused the Gospell or word of faith had a zeale of God but not according 〈◊〉 knowledge Rom. 10. 2. in thy mouth or for thy mouth that is for thee to confesse with thy mouth that Iesus is the LORD as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart or for thine heart that thou maist beleeve in thine heart that God hath raised him Christ froÌ„ the dead so maist be saved Rom. 10. 9. to do it the Law which is fulfilled by beleeving in Christ as it is said This is the worke of God that â—ee beleeve in him whom he hath sent Iohn 6. 29. upon which beleefe true obedience followeth Hâ—â— 8. 10. Vers. 15. I have set Hebr. I have given that is proposed and confirmed by my doctrine So in vers 19. life and good life as the end and good as the meanes leading to life or life that is God himselfe of whom hee saith iâ— vers 20. hee is thy life and good that is felicity following The Greeke version changeth the order thus life and death good and evill Thargum Ierusalemy explaineth it the Law of life which is a good Law and the Law of death which is an evill Law And Thargum Ionathan thus The way of life for which a good reward shall be recompenced to the just and the way of death for which an evill reward shall be recompenced to the wicked Vers. 16. to love this is a declaration of the life and good fore-mentioned which they whose hearts God would circumcise vers 6. should come unto by the faith that is in Christ. in his waiâ—s the Chaldee saith in the wayes that are right before him keepe his commandements which is an effect of love as If ye love me keepe my commandements Iohn 14. 15. and This is the love of God that we keepe
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
the side or by the side which in Thargum Ionathan is expounded in a coffer by the right side of the Arke Vers. 27. stiffe necke or hard necke which else-where is likened to an iron sinew Esay 48. 4. See Exod. 32. 9. Vers. 28. Elders of your Tribes in Greeke they are named by one word Phularcha◠that is Rulers or Princes of your Tribes CHAP. XXXII 1 Moses song which setteth forth Gods mercies unto Israel their sinnes and his chastisements by sword famine pestilence and captivity 36 His mercie in Christ towards them in the end 46 Moses exhorteth them to set their hearts upon his words 48 God sendeth him up to mount Nebo to see the land of Canaan and die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GIve eare ye heavens and I will speake and let the earth heare the sayings of my mouth My doctrine shall drop as the raine my speech shall distill as the deaw as the small rain upon the tender herbe and as the showres upon the grasse For I will proclaime the name of Iehovah give yee greatnesse unto our God The Rocke perfect is his worke for all his wayes are judgement God is faithfulnesse and without iniquity just and righteous is he They have corrupted themselves their spot is not the spot of his sonnes they are a crooked and perverse generation Do ye thus requite Iehovah O people foolish and unwise Is not hee thy Father that hath bought thee hath not he made thee established thee Remember the dayes of old consider the yeeres of generation and generation aske thy Father and he will shew thee thy Elders and they will tell thee When the most high divided inheritance to the nations when he separated the sons of Adam he set the bounds of the peoples according to the number of the sonnes of Israel For Iehovahs portion is his people Iakob is the line of his inheritance Hee found him in a land of wildernesse and in an empty place and howling of the desart hee led him about he instructed him he kept him as the apple of his eye As an Engle stirreth up her nest fluttereth over her young spreadeth abroad her wings taketh them beareth them on her wings Iehovah alone did leade him and there was no strange god with him He made him ride on the high places of the earth that he might eat the fruits of the field and he made him to sucke honey out of the rocke and oile out of the flinty rocke Butter of kine and milke of the flocke with fat of Lambes and of Rams of the breed of Bashan and of Goat-bucks with the fat of the kidneies of wheat and the bloud of the Grape thou diddest drinke pure wine But Iesurun wexed fat and kicked thou art wexen fat thou art growne grosse thou art covered with fatnesse then he forsooke God which made him and lightly esteemed the Rocke of his salvation They provoked him to jealousie with strange gods with abominations they provoked him to anger They sacrificed to devils not to God to gods whom they knew not to new gods that came lately up of whom your fathers were not afraid Of the Rocke that begat thee thou art unmindfull and hast forgotten God that formed thee And Iehovah saw it contemptuously abhorred them because of the provoking of his sons and of his daughters And he said I will hide my face from them I will see what their end shall be for they are a very froward generation sonnes in whom is no faith They have provoked me to jealousie with that which is not god they have provoked mee to anger with their vanities and I will provoke them to jealousie with those which are not a people I will provoke them to anger with a foolish nation For a fire is kindled in mine anger and shall burne unto the lowest hell and shall consume the land and her increase and set on fire the foundations of the mountaines I will heape evils upon them I will spend mine arrowes upon them They shall be burnt with hunger and devoured with the burning coale and with a bitter stinging plague and I will send upon them the teeth of beasts with the poyson of serpents of the dust Without the sword shall bereave and from the chambers terrour both the young man and the virgin the suckling with the man of gray haires I said I would scatter them into corners I would make the remembrance of them to cease from among men Were it not that I feared the wrath of the enemy left their adversaries should behave themselves strangely left they should say Our high hand not Iehovah hath done all this For they are a nation voyd of counsels and there is no understanding in them O that they were wise that they understood this that they would consider their latter end How should one chase a thousand two put ten thousand to flight except their Rocke had sold them and Iehovah had shut them up For their Rocke is not as our Rocke even our enemies being judges For their vine is of the vine of Sodom and of the blasted fields of Gomorrah their Grapes are Grapes of gall they have most bitter clusters Their wine is the poyson of dragons and the cruell venome of aspes Is not this laid up in store with me and sealed up in my treasuries To mee belongeth vengeance and recompence in the time their foot shall slide for the day of their calamity is neere and the things that shall come upon them make haste For Iehovah will judge his people and repent himselfe for his servants when hee shall see that the hand is gone and there is none shut up or left And hee shall say Where are their gods the Rocke in whom they trusted for safety Which did eat the fat of their sacrifices did drinke the wine of their drink-offerings let them rise up and helpe you let him bean hiding place for you See now that I I am he and there is no God with me I do kill and make alive do wound and I heale and there is none that delivereth out of mine hand For I lift up my hand to the heavens and say I live for ever If I whet my glittering sword and mine hand take hold on judgement I will render vengeance to my adversaries and will reward them that hate mee I will make mine arrowes drunke with bloud and my sword shall devoure flesh with the bloud of the slaine and of the captives from the beginning the revenges of the enemy Shout joyfully yee nations with his people for he will avenge the bloud of his servants and will render vengeance to his adversaries and will make atonement for his land for his people And Moses came and spake all the words of this song in the eares of the people hee and Hoshea the sonne of Nun. And Moses made an end of speaking all these words unto all Israel And he said unto them Set your heart unto all the words which I testifie among
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
arrowes I will drunken make with bloud my sword shall also flesh devoure for food with bloud of them that wounded are and thrall even from the first beginning principall shall be revenges on the enemy Yee Gentiles with his folke shout joyfully bloud of his servants for avenge will he and render vengeance unto them that be his adversories and atonement make both for his land and for his peoples sake Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and fiftieth Section of the Law See Gen. 6. 9. GIve eare or hearken yee heavens Moses beginneth this propheticall song calling as with the sound of a trumpet the heavens and earth and all the creatures in them to bee witnesses of his words as in Dent. 30. 19. and 31. 28. the more to affect the hearts of the people So Esaias beginneth his prophesie against rebellious Israel Esa. 1. 2. For though men die yet heaven and earth endure Psal. 119. 89 90 91. Eceles 1. 4. And though men will not heare yet other creatures shall heare and witnesse against them Ios. 24. 27. and I will or that which I shall speake as and he shall prepare Mal. 3. 1. is expounded which shall prepare Mar. 1. 2. and let the earth heare or heare O earth for he changeth the person and in Esay 1. 2. hee changeth the order also Heare ye heavens and give eare thou earth and in Ier. 22. 29. O earth earth earth heare the word of Iehovah Vers. 2. My doctrine or My received learning the doctrine of religion is so called because it is received from God not devised by men as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you So our Saviour saith As my Father hath taught mee I speake these things Iohn 8. 28. And so it should be received of the hearers as the word of God not of men 1 Thess. 2. 13. shall drop or let it drop as being a wish and also a promise that his doctrine should be profitable and effectuall as the raine which as it waiteth not for the sonnes of men Mich. 5. 7. so it commeth downe from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud in like sort the word of God shaâ— not returne unto him void but it shall accomplish that which hee pleaseth Esay 55. 10. 11. The Chaldee translateth My doctrine shall be sweet as the â—aiâ—eâ— the Greeke let it be expected as the raine the raine which maketh the barren earth fruitfull and so resembleth the word of God and effect thereof in the hearts of men see Esay 45. 8. Contrary to false teachers which are clouds without water Iude v. 12. For who so boasteth himselfe of a false gift is clouds and winde without raine Prov. 25. 14. shall distill or let it distill or sâ—ow downe as the Greeke translateth let my words come downe as the deaw and the Chaldee let my speech be received as the deaw The manner of delivering Gods word is here and often likened to a dropping Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe to raine or deaw figures of heavenly graces See Genes 27. 28. the small raine or small drops in Hebrew Seghnirim so named of haires like which it falleth Or it may have affinity with Saghnar a storme and meane a stormie raine figuring the doctrine of the Law which as it was given with storme and tempest Heb. 12. 18. so it worketh like effect in the conscience So the Greeke translateth it a showre or showry raine the Chaldee as the rainy winds which blow upon the tender herbe the showres the strong or greater raine which falleth with manifold drops or with violence as arrowes the Chaldee translateth them drops of the latter raine whereof see Deut. 11. 14. The with-holding of these was a punishment as in Ier. 3. 3. the showres have beene with-holden and there hath been no latter raine the giving of them was a blessing Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse as the people sometime are likened to grasse for their fraile and momentany state Esay 40. 6 7. so here they are likened to grasse herbs which grow by the raine Iob 38. 26 27. that they should not be unfruitfull hearers like stones or sandy ground whereon nothing groweth Vers. 3. proclaime or publish preach but the Chaldee turneth it pray in the name of the Lord. give ye greatnesse or majestie that is magni 〈◊〉 him so in Iude 25. to the onely wise God our 〈◊〉 he glorie and majestie or greatnesse and 〈…〉 Chron. 29. 11. Thine O Iehovah is the greatnesse and the power and the glory c. Vers. 4. The Rocke that is as the Greeke translateth God so in vers 18 30 37. 1 Sam. 2. 〈◊〉 〈◊〉 Sam 22 2 â—2 God is called the Rocke because of his might stability and immutability and to his Church he is a firme foundation Matth. 16. 〈◊〉 and Christ is the Rocke 1 Cor. â—0 4. his worke in Greeke his workes so worke in Psal. 9◠〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation and redemption of his people 〈◊〉 other wrought in them which are said to be perfect or unblemished because there is no defect no fault in any of them Therefore in it the righteous 〈◊〉 joyce Psal. 92 5. hi◠〈◊〉 that is 〈◊〉 administration his d 〈…〉 judgement that 〈◊〉 〈◊〉 judicious right and equal 〈◊〉 and so shall mâ—y finde that walke in them Psal. 〈…〉 8 9 10. faithfulness or faith understand 〈◊〉 God of faith 〈…〉 most faithfull true that all may relie safely 〈…〉 and his word without â—â—â—quity on 〈…〉 injurious evill in him as the Greeke translateth So in Psal. 92. 16. Iehovah is righteous my Rocke and no iniquity is in him right or righteous in Greeke just and holy the Lord is As his faith is constant to those that follow him so is his justice righteous to such as forsake him Vers. 5. They have corrupted themselves or It hath corrupted it selfe speaking of the people as is expressed in Exod. 32. 7. as of one man and prophesying here their falling away from God Or It hath corrupted it selfe before him that is before or against God The Greeke translateth they have finned and corruption is used both for sinne as in Gen. 6. 11. and for destruction following sinne as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill And this corrupting themselves was chiefly by idolatry as vers 15 16 17 c. Exod. 32. 7 and implieth also their destruction and it is ascribed to themselves that it might not be imputed unto God so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters Esay 1. 4. and this their action is opposed to the perfection of Gods worke in vers 4. their spot or their blot their blemish that is their vice or evill as the word is
shall no service of idols be established before him Vers. 13. made him ride made Israel to conquer and triumph so riding is often used for conquecing and subduing as Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11. 14. high places of the earth or of the land to wit Canaany which they conquered and by the high places are meant the mountaines and high walled cities which they subdued Deut. 1. 28. A like promise is made in Esai 58. 14. I will cause thee to ride on the high places of the earth and in Deut. 33. 29. thou shalt tread upon their high places The Chaldee here translateth He placed them on the strong places of the earth and he did eat or that he might eat the Greeke saith he fed them with the fruits of the fields fruits or fruitfulnesses all things that grew in the fields honey out of the rocke that is honey of Bees nestling in rocks or honey fruits as dates and the like which grow on palme trees as oile on olive trees in rocky places that whereas rocks and stones are usually barren God made such places fruitfull to Israel even as he gave them water out of the rocks in the wildernesse Exod. 17. 6. Num. 20. 11. whereto this here also may have reference and meane waters sweet as honey and oile This honey and oile figured the heavenly graces which God bestoweth upon his Church in Christ who is likened to a Rocke 1 Cor. 10. 4. and which he would continue if men would hearken unto his Law Psal. 81. 14 17. and 119. 103. Song 4. 11. Vers. 14. Butter of kine or of the herd that is made of Cowes milke these things were a signe of the fruitfulnesse of the land as is observed by the Prophet Esai 7. 21 22. And as soft and smooth words are sometimes likened to butter and oile Psal. 55. 22. so here they figured the soft and comfortable words of grace wherwith God satiateth the soules of his people The Chaldee paraphraseth He gave them the spoiles of their kings and rulers with the riches of their great and strong men c. and so in Amos 4. 1. Princes of Samaria are called kine of Basan of the flocke of sheepe and goats Levit. 1. 10. for the food of them and of their houshold as Prov. 27. 27. fat of lambs that is fatted lambs rams c. of the breed of Basan Hebr. sonnes of Basan that is bred and fed on mount Basan which was a fertile place and good to nourish cattell Num. 32. 1. 3. 4. 33. fat of the kidnies of wheat that is fine flower of the kernels of wheat The flower which is the best and the principall is called the fat here and in Psal. 81. 17. and 147. 17. and the kernels are called kidnies because when they are full they resemble kidnies in shape bloud that is juice of the grape which is red coloured like bloud Hereupon Christ killing his enemies and having his cloths sprinkled with bloud is described like one treading grapes in the wine-fat Esai 63. 2 3. Rev. 14. 19 20. and 19. 13. And this sense the Chaldee keepeth here translating it the bloud of their mighty men shed like water But literally it is meant of the wine that was plentifull in the land of Canaan and spiritually of the heavenly graces wherewith Christ filleth his people Esai 55. 1. thou didst drinke he turneth his speech to Israel the Greeke for more plainenesse translateth as before they dranke pure wine or red wine as in Psal. 75. 8. and in Esai 27. 2. In that day sing yee unto her a vineyard of red wine and such was the best wine in that land the Greeke translateth it onely wine Thus Moses by honey oile butter milke fat flesh fine bread and wine seven things under which number all other are comprehended signifieth the manifold blessings which Israel enjoyed in their land Which was a figure unto them of the most fertile Kingdome of Christ and the heavenly comforts of his Word and Spirit wherewith he satisfieth his people And of these some are food for children to sucke as honey oile butter and milke Esai 7. 15 16. the rest are stronger meats for men so the faithfull have in their infancy easie instruction the sincere milke of the Word to grow thereby and in their ripe age the higher mysteries of the Gospell as 1 Pet. 2. 2. 1 Cor. 3. 1 2. Heb. 5. 12 13 14. Vers. 15. Iesurun or Ieshurun that is as the Chaldee explaines it Israel the Greeke Beloved so in Deut. 33. 5. 26. where the Chaldee againe translates it Israel the Greeke Beloved and in Esai 44. thou Iesurun whom I have chosen the Chaldee saith thou Israel the Greeke thou beloved Israel It hath the name of Iosher Righteousnesse as being a righteous people by calling having Lawes right and equall if they had walked in them Or it may be derived of Shor which is to Looke or See because this people saw the glory of God at the giving of the Law The same word Shor is also a Bullocke which some thinke Moses here alludeth unto as if Israel were wexed like a fat bullocke which kicked But the other places where this this word is used imply no such thing wexed fat in Chaldee waxed rich This was the occasion of their falling from God the prosperitie and blessings which they had in Canaan as is also shewed in Neh. 9. 25 26. They tooke strong cities and a fat land and possessed houses full of all goods Wells digged Vineyards and Oliveyards and fruit trees in abundance so they did eat were filled and became fat and delighted themselves in thy great goodnesse And they turned disobedient rebelled against thee and cast thy law behinde their backs c. The like complaint is in Ier. 5. 27 28. Though this may imply also the fatnesse of their heart whereof see Esay 6. 10. Matth. 1â— 15. kicked that is behaved themselves contemptuously and wexed wanton and it signifieth their contemptuous abuse of Gods holy ordinances as he complaineth of Priests Wherefore kicke yee at my sacifice and at mine offering which I have commanded c. 1 Sam. 2. 29. This word Paul seemeth to respect when he speaketh of such as tread under foot the Sonne of God Heb. 10. 29. thou art covered or thou hast covered thy selfe thy face or thine heart with fatnesse as is explained in Iob 15. 27. thus hee covereth his face with his fatnesse and maketh collops of fat on his flankes And in Psal. 17. 10. They are inclosed in their owne fat with their mouth they speake proudly and in Psal. 73. 7. Their eyes stand out with fatnesse he forsooke God in Chaldee he forsooke the service of God hee turneth his speech away from the people as they that would not heare and speaketh to heaven and earth for to witnesse as in vers 1. And this is the first part of their sinne to forsake the good God made him by
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
for the actions So Ioâ— 3. 8. Psal. 109. 27. and 78. 42. Vers. 5. that had peace with mee my friend and confederate Such treachery David much blameth in his foes that in time of peace made war Psa. 41. 10. and 55. 13. 15. 21. yea I Hebr. and I which may be resolved yea or when I released my distresser which may have reference to his sparing of Saul delivering him from death 1 Sam. 24. 6 7 8. 11 12. and 26. 9 10 11 c. without cause or without effect and fruit in vaine Vers. 6. my life in Hebrew lives so usually called for the many faculties and operations that are in life the many yeares degrees estates thereof The Apostles in Greeke retaine the singular number life Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory or honour meaning either his honourable estate renowne and posteritie as Hos 9. 11. Iob 19. 9. or his soule as Gen. 49. 6. in the dust that is in base estate and ignominie as Ps. 113. 7. Iob 16. 5. or the dust of death the grave as Psal. 22. 16. Isa. 26. 19. Vers. 7. in the rages or because of the outrages surpassing indignations so called of the passing out of the heat and choler wake up or raise up to wit thy selfe and come unto me for judgement thou hast commanded or appointed It may also be read raise up to me the judgement which thou hast commanded so the Chaldee paraphrase here supplieth the word which saying Hasten unto me or for me the judgement which thou hast commanded the Hebrew it selfe somtime doth the like as 1 Kin. 9. 8. this house is high 2 Chr. 7. 21. this house which is high Vers. 8. for it for the same congregations sake w ch commeth about thee expecting judgement to the high place or to the heigth that is the throne of Iudgement for throns were set high 1 Kin. 10. 19. This word heighth is also used for heaven Psal. 93. 4. and there Gods throne is Ps. 11. 4. The Chaldee saith returne to the house of thy divine habitation or Maiestie Vers. 9. Iehovah The Chaldee translateth it The word of the Lord shall judge c. judge two words are here used in Hebrew for judging 1 Dan 2 Shaphat the first is more speciall to give doom or sentence in controversies the latter more generall for judging or doing right in all causes The Apostles expresse these two by one Greeke word krino judge as Heb. 10. 30. from Deut. 32. 36. Rom. 3. 4. from Psal. 51. 6. my justice the justice and equitie of my cause in respect of my persecutors So Psal. 18. 21 25. Elsewhere he appealeth to Gods justice Psal. 35. 24. my perfection or integritie the simplicitie of my wayes and simplicitie of my heart See Psal. 26. 1. in me or unto me to wit reward thou as the Chaldee explaineth it Vers. 10. for thou triest or he trieth God who is possessor of the reines Psal. 139. 13. doth also trie them as metall in the fire The heart may signifie the cogitations and the reines the affections So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23. Vers. 12. angerly threatneth or detesteth disdaineth in wrath namely the wicked and menaceth their destruction So the Chaldee paraphraseth he is mightily angry against the wicked every day Vers. 13. If he that is If the wicked turne not as the Chaldee explaineth it If he turne not unto his feare The Greeke translateth if ye turne not Vers. 14. he worketh for the hot persecutors or polisheth to wit to shoot at them that fervently persecute namely the iust as the Chaldee addeth The Hebrew dalak which signifieth burning Ezek. 24. 10. is applied to hot persecution see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19. Vers. 15. he shall be in travell or continually travelleth that is taketh great paines to accomplish iniquity as a woman with childe to be delivered molestation or moyle miserie The Hebrew ghnamal signifieth toilsome labour and molestation both w ch a man endureth himselfe Psa. 25. 18. and 73. 5. and which he causeth another to endure Psal. 94. 20. and 55. 11. And thus it is here meant as the 17 verse sheweth bring forth a lie or falshood meaning either calumnie and slander of others which in verse 17 seemeth to be called violent wrong or a deceit of himselfe frustrating his owne expectation This similitude of the conception travell and birth of sin is memorable mentioned also in Iob 15. 35. Isa. 59. 4. Iam. 1. 15. much like another similie of ploughing sowing and reaping iniquitie Iob 4. 8. Vers. 16. is fallen to wit unto his owne perdition as Prov. 26. 27. Eccles. 10. 8. or to lurke there for the perdition of others See Psal. 10. 10. the corrupting ditch he wrought or pit of corruption which he made The originall Shachath signifieth corruption Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added as in Psal. 55. 24. the pit of corruption Vers. 17. his crowne the scalp or heads top meaning also abundantly and apparantly in the view of all See Esth. 9. 25. Violent wrong The word Chamas signifieth injurie done by force and rapine violation of right and justice Vers. 18. sing Psalme to or praise with Psalme and this importeth a song artificiall and skilfully composed See Psal. 3. 1. PSAL. VIII Gods glorie is magnified by his works 6 A prophesie of Christ his humiliation glorie and dominion To the master of the musicke upon Gittith a Psalme of David IEhovah our Lord how wondrous excellent is thy name in all the earth which hast given thy glorious Majestie above the heavens Out of the mouth of babes and sucklings thou hast founded strength because of thy distressers to make cease the enemie and selfe-avenger When I behold thy heavens the worke of thy fingers the moone and the stars which thou hast stably constituted What is sorry man that thou remembrest him and the son of Adam that thou visitest him For thou hast made him lesser a little than the Gods and crowned him with glory and comely honor Thou gavest him dominion over the works of thy hands all thou didst set under his feet Sheep and oxen all of them and also the beasts of the field The fowle of the heavens and the fishes of the sea that which passeth thorow the paths of the seas Iehovah our Lord how wondrous excellent is thy name in all the earth Annotations GIttith or the Gittith which title is also given to the 81 and 84 Psalmes Gath in Hebrew is a wine-presse Isa. 63. 2. It is also the name of a citie of the Philistims 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun a Levite and singer in Israel was called a Gittite 2 Sam. 6. 10. So
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
Hebrew phrase in the 16. 39. 41. 〈◊〉 44. verses of this Psalme compared with the same in 2 Sam. 22. So often in other scriptures which the Hebrew text it selfe sometime sheweth as hikkiâ—â—â— they smote him 2 Chron. 22. 6. for which in 2 King 8. 29. is written jakkuhâ—â— See also the note on Psal. 〈◊〉 1. his palace or his Temple which the Chaldee explaineth thus Heâ— received my prayer from the Palace of his sanctuâ—rie which is in heaven entred or came into this word is omitted in 2 Sam. 〈◊〉 〈◊〉 supplied here as oftentimes there want words which are to be understood So vers 〈◊〉 and Psal. 69. 11. Vers. 8. foundations of the mounts that is the roots and 〈◊〉 of the mountaines By these and the words following under the similitude of a sore tempestuous weather Gods judgements against the wicked are excellently set forâ—h Compare herewith Psal. 82. 5. and Deut. 32. 〈◊〉 where the foundations of the mountaines are set on fire For mountâ—ineâ— in 2 Sam. â—2 8. is written heavens either for that the mountaines reaching high seeme to be the foundation and as they are called in Iob 26. 11 the pillars of heaven or in a mysticall sense as the shaking of heaven and earth signifieth the changing of civill polities and of religions Heb. 12. â—6 27. he was wroth or kindled to him was his anger or bâ—â—ne did his nose for in the Hebrew another word is sometimes added which signifieth anger or nose Deut. 6. 15. Exod. 32. 11. See the notes on Psal. 2. 5. and the note here following The Greeke translateth for God was angry with them Vers. 9. in his anger or in his nose the like speech is in Esa. 65. 5. these are a smoke in my anger or for these a smoke is in my nose and it noteth sore indig 〈…〉 for smoke is a signe of vehement anger Psal. 74. 1. and 80. 5. Deut. 29. 20. This narration here may bee compared with the giving of the Law Exod. 19. 18 c. where was smoke fire earthquake thunder lightning and the like For these with the speeches following of clouds windes tempests thunderbolts haile c. doe lively describe Gods Majestie appearing in his workes for punishment of his enemies as Exod. 9. 23 24. Iosh. 10. 11. Iudg. 5. 20. 1 Sam. 2. 10. and 7. 10. and 12. 17. Rev. 16. 18. 21. did eat that is consume See Psal. 50. 3. The Chaldee expoundeth it hee sent his wrath like-burning fire coles of fire were kindled at his word Vers. 10. he bowed the heavens This was for the helpe of David and discomfiture of his enemies therefore the Prophet prayeth for the like againe Psal. 144. 5 6. Esai 64. 1 2. and came downe that is as the Chaldee openeth it his glory appeared gloomie darknesse myrke and thicke darknesse or a darke cloud as a Chron. 6. 1. Iob. 22. 13. such as was on mount Sinar when God came downe on it Deut. 4. 11. and 5. 22. a signe of terrour as the Apostle sheweth Heb. 12. 18. 〈◊〉 Psal. 97. 2. Vers. 11. on the Cherub a Cherub and the plurall number Cherubim of Cherubines is a name given to the Angeli Gen. 3. 25. and to the golden winged images which were in the tabernacle and temple Exod. 25. 18 19 20. 1 King 6. 23 24 25 29. 32. The living creatures also which Ezekiel saw in vision Ezech. 1. 5. are called Cherubines Ezek. 10. 1. 1â— Likewise the king of Tyre is called an anointed and a covering Cherub Ezek. 28. 14. 16. The Hebrew name hath affinitie with Rechub a Cha 〈…〉 used in Psal. 104. 3. almost in like sense as Cherub is here and the Cherubines are called a Chariot 1 Chron. 28. 18. and Gods Angels are his Chariots Psal. 68. 18. and they seeme to be meant in this place for as the Angels are said to flie Dan. 9. 21. so the Cherubines had wings Exod. 25. 2â— and are of the Apostle called Cherubines of glory Heb. 9. 5. In Psal. 80. 2. God is said to sit on the Cherubines as here to ride and a Cherub may be put for many or all the Cherubims as chariot for chariots Psal. 68. 18. See the note on Psal. 8. 9. The Chaldee paraphraseth thus And hee was seene in his strength upon the light Cherubims and brought his power upon the wings of the Whirle-winde slew swiftly or glansed a similitude taken from Eagles and like swift fowles that flie with aswinge Deut. 28. 49. Ier. 48. 40. For this in 2 Sam. 22. 11. is written jera that is he was seene which here with little difference of one letter is jede that is he flew switly So in Psal. 104. 3. God is said to walke upon the wings of the winde Vers. 12. his pavilion or covert tabernacle In the Chaldee it is explained thus Hee placed his divine presence in the darknesse and his glory was compassed with clouds as a pavilion and hee made raine to come downe upon his people and mighty waters from the moving of the darke clouds upon the wicked from the heigth of the world darknesse of waters that is darke blacke waters meaning watrie clouds as Psal. 104. 3. 29. 3. In 2 Sam. 22. 12. this is thus set downe and he set darknesse round about him for boothes blacknesse of waters c. the skies that is the heavens named in Hebrew Shechakim of their thin fine and subtill substance Vers. 13. passed away that is vanished for Gods brightnesse expelled them So passing away is used for vanishing Esai 29. 5. haile and coles that is there was or there came haile to wit from his brightnesse as in 2 Sam. 22. 13. it is written From the brightnesse before him there burned coles of fire Haile and fire are instruments of Gods warre and punishment Iob. 38. 22 23. Iosh. 10. 11. Rev. 16. 21. Zach. 12. 6. Ezek. 10. 2. Vers. 14. thundred this also is a signe of Gods anger 1 Sam. 2. 10. and 7. 10. Isa. 29. 6. and of his power and glory Psal. 29. 3. and 77. 19. Iob 26. 14. and 37. 4 5. and 40. 4. gave his voice a common phrase for all loud and high speech cry noise thundring c. Psal. 46. 7. and 68. 34. and 77. 18. and 104. 〈…〉 Num. 14. 1. 2 Chron. 24. 9. Hab. 3. 10. The Chaldee expoundeth it thus the most high lifted up his word he cast haile and coles of fire 〈◊〉 of fire that is fiery vapours lightnings c. This sentence is omitted in 2 Sam. 22. 14. and is wanting also in the Greeke verson here Vers. 15. 〈◊〉 arrowes the instruments of his wrath and judgements for God hath arrowes of pestilence Psal. 91. 5 of samine Ezek. 5. 16. and other arrowes to wound the hearts of his enemies Psal. 45. 6. and 64. 8. or to afflict his children Psal. 38. 3. Iob 6. 4. Here and in Psal. 144. 6. by arrowes may be meant thunderbolts or the hailestones forementioned as the hailestones that
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger 〈◊〉 the â—â—iant or of alienation that is aliens 〈◊〉 strangerâ— from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â— 8. falsly deny or dissemble In the Greeke they lie 〈◊〉 meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â—3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ„ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD 〈◊〉 a strong tower c. Prov. 18. 10. it 〈◊〉 anointed or his Messias his Christ as 〈◊〉 in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
Rev. 8. 13. and 14. 6. and 19. 17. This out-spred firmament or expansion God made a mids the waters for a separation and named it Heavens Gen. 1. 7 8. which of David is said to be stretched out 〈◊〉 a curtaine or tent Psal. 104. 2. and elsewhere is said to be firme as molten glasse Iob 37. 18. So under this name Firmament be comprised the orbs of the heavens and the aire and the whole spacious roomth above the earth Vers. 3. Day unto day one day unto and after another so unto is used for after in Exod. 16. 1. and 19. 1. Vttereth or welleth 〈◊〉 as a fountaine continually and plenteously manifesteth or sheweth lively Vers. 4. not heard is their voyce that is whose voyce is not heard or understood meaning that they are no mute or obscure speeches whereby the heavens preach to the world but manifest to all as the next verse sheweth and Paul plainely confirmeth Rom. 1. 19 20. and the Greeke version here leadeth us so to understand this sentence together with the Apostles allegation Rom. 10. 19. and the like Hebraismes are usuall as Iob 3. 3. Let the day perish I was borne in it that is wherein I was borne and hearing is often put for understanding Gen. 11. 7. 2. Kings 18. 26. 1 Corin. 14. 2. Compare also herewith that Hebrew phrase in â—er 38. 5. Or we may read it thus There is no speech nor words not heâ—â—d is their voyce that is the heavens make â—o speech or Sermon â—or utter any reaâ—able words no nor any voyce or s 〈…〉 d 〈…〉 of theirs is heard but their line is gone forth c. Or taking words for peoples that speake them there is 〈◊〉 speech noâ— words where the voyce of the heavens is not he 〈…〉 d. V. 5. their line or their 〈◊〉 their delineation w ch is a meane to teach the rude and simple as Esa. 28. 10. or by line is meane a building frame or edifice which is made by line and rule Zach. 1. 16. Iob 38. 5. The Greeke translateth it their sound which word the Apostle also useth Rom. 10. 18. where he speaketh of the preaching of the Gospell by which the Church is taught and edified their speakings or their words but this is used sometime generally for signification any manner of way as Prov. 6. 13. he speaketh that is signifieth with his feet And taking him before to have shewed how the heavens have no speeches words nor voyce this here may be meant of their significations by the wonderfull frame course order c. that all men may see in them he hath put a tent God hath put or set in the heavens a tabernacle that is a flitting habitation for that the sunne neuer stayeth in one place The Sunne is in Hebrew called Shemesh that is a minister or servant which very name should have kept the nations from worshipping and serving it which God hath distributed to all people under the whole heaven as Deut. 4. 19. Vers. 6. as a bridegroome the Chaldee addeth in the morning as a bridegroome The Sun when he riseth is gloriously adorned with beautifull rayes and seemeth most cheerefull which two things are set forth by similitude of a bridegroom Esa. 61. 10 62. 5. to run a race a long way journy or course The swift course of the Sun is joyfully performed as when a Champion runneth for a game Vers. 8. Th 〈…〉 or Doctrin 〈…〉 an orderly manner of instruction an institution or disposition called in Hebrew Torah which implieth both doctrine and an orderly disposition of the same therefore where one Prophet relating Davids words saith the law of man 2 Sam. 7. 19. another saith the orderly estate or course of man 1 Chron. 17. 17. The holy Ghost in Greeke calleth it Nomos a Law Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai Deut. 33. 4. Mal. 4. 4. Ioh. 1. 17. and 7. 19. it is also largely used for all his writings For the history of Genesis is called Law Gal. 4. 21. from Gen. 16. And though somtime the Law be distinguished from the Psalmes and Prophets Luke 16. 16. and 24. 44. yet the other Prophets bookes are called Law 1 Cor. 14. 21. from Esai 28. 11. the Psalmes are also thus named Ioh. 10. 24. and 15. 25. from Psal. 8â— 6. and 35. 19. Yea one Psalme is called a Law Psal. 78. 1. and the many branches of Moses doctrine as the Law of the sin-offering c. Lev. 6. 25. and generally it is used for any doctrine as the Law of workes the Law of faith c. Rom. 3. 27. is perfect or is a perfect Law The word before is againe understood here and in the speeches following as sometime it is fully expressed Psal. 12. 7. returning the soule or restoring the life To returne the soule is sometime to deliver it from evils Ps. 35. 17. Iob 33. 30. sometime to refresh it as with food that keepeth in life Lam. 1. 11. 19. to refresh it with rest com 〈…〉 t and the like Râ—th 4. 15. Psal. 23. 3. Prov. 25. 13. All which may be found in the law of God the testimony God called the two tables of his law the Testimonie Exod. 25. 16. 21. and 31. 18. and the Ark wherin they were kept had therupon the like name Num. 17. 4. Exod. 25. 22. and so the tabernacle wherein the Arke was Exod. 38. 21. Rev. 15. 5. Gods Law hath this title because of the testification contestation and earnest charge w ch he and his Prophets gave concerning it as Ps. 81. 9. 2 Kin. 17. 15. Neh. 9. 29 30. Deut. 31. 28. and 32. 4. and as a record it testifieth what is Gods will and covenant Ioh. 5. 39. And as the Law so the Gospell yea Christ himselfe is called a testimony 1 Cor. 2. 1. 2 Thes. 1. 10. 1 Tim. 2. 6. faithfull or a faithfull testimony this word meaneth also sure certaine firme and constant as faithfull plagues Deut. 28. 59. are sure and durable a faithfull house 2 Sam. 7. 16. is setled firm stable c. Gods word hath like commendations Ps. 93. 5. and 111. 7. the simple or silly The originall pethi meaneth one that is easily perswaded or intised credulous and light of beleefe according to the proverbe Pethi The simple beleeveth every thing Prov. 14. 15. Consequently it is used for Unskilfull and applied sometime to evill foolish persons Prov. 9. 6. and 22. 3. sometime to the good and simple as Psal. 116. 6. The Greeke often translateth it a babe and so Christ calleth such Mat. 11. 25. This verse and the two next following which treat of Gods law are in Hebrew written every of them with ten words according to the number of the ten commandements which are called ten words Exod. 34. 28. Vers. 9. The Precepts or Commissions Changes This word is by David onely applied to Gods commandements called of him Pikkudim of
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâ—istenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
in hands He whose hands or palmes are cleane or free of evill So Iob 17. 9. This noteth good workes as purenesse of heart meaneth holy faith and affections Act. 15. 9. not lifted up his soule or my soule The Hebrew hath two readings by the letters in the line his soule and in the margine my soule as if this were spoken in the person of God and of him which then may be understood of swearing For this forme of words is used in the third Commandement Exod. 20. Thou shalt not lift up or take up the name of Iehovah thy God to false vanity But for Name here is put Soule And God is said to sweare by his soule that is by himselfe or his life Ier. 51. 14. Amos 6. 8. It was also the wont in Israel to take an oath thus As the Lord liveth and as thy soule liveth 1 Sam. 20. 3. 2 King 2. 2 4 6. Also concerning a mans owne soule in swearing this forme was used I call God for a record against my soule 2 Cor. 1. 23. And thus the Chaldee expounds it which hath not sworne in vaine to the condemnation of his soule Otherwise if this be not understood of vaine swearing the meaning is he that affecteth not or regardeth not vanity for so the lifting up of the soule also signifieth see Psal. 25. 1. to deceit or deceitfully Vers. 5. He shall receive or shall take up or beare away a blessing justice or righteousnesse wherof see Phil. 3. 9. Psal. 69. 28. Hereby also may be meant a benefit the fruit or reward of righteousnesse The Greeke turneth it mercy or almes and by justice mercies and benefits are sometimes meant Iudg. 5. 11. Psal. 112. 9. Dan. 4. 24. Vers. 6. of Iakob understand this is the generation of Iakob or this is Iakob these are true Israelites whom God will acknowledge for his Ioh. 1. 47. Rom. 9. 6. Iakob when he wrastled with an Angell saw God face to face and called the place Peniel that is Gods face or presence there he wept and prayed and bare away a blessing Gen. 32. 24 26 29 30. Hos. 12. 4. That history hath use here Vers. 7. Lift up yee gates c. This may first have reference to the gates and doores of the Temple into which the Arke the glory of Israel 1 Sam. 4. 21. should enter on which Arke betweene the Cherubims God was said to dwell 1 Sam. 4. 4. 1 King 8. 1 c. So the Chaldee expoundeth it gates of the house of the Sanctuary though in the 9. verse otherwise saying Lift up O ye gates of the garden of Eden your heads Secondly it may be referred to Christian men which are the true temple of God 1 Cor. 3. 17. at the doore of whose hearts he knocketh to have entrance Rev. 3. 20. doores of eternity that is strong durable everlasting doores which being referred to the doores of Solomons Temple note the perpetuall abiding of Gods Arke therein as 1 King 9. 3. Psal. 132. 13 14. whereas before the Arke was removed from place to place 1 Chron. 17. 5. Or being applied to Christians it noteth the eternall durance of the Church that enter may or and enter shall the King of glory that is the glorious King So Christ is called the Lord of glory 1 Cor. 2. 8. Iam. 2. 1. and the opening of the doores before him signifieth his entrance into and administration of the Kingdome as Isa. 45. 1. Vers. 10. Iehovah of hosts or as the Hebrew is Iehovah Tsebaoth for so the word is used by the Apostles untranslated in the Greeke Sabaoth Rom. 9. 29. Jam. 5. 4. It signifieth hosts or armies standing readie in martiall order and in battell ray and comprehendeth all creatures in heaven and in earth which are prest to doe the will of God Gen. 2. 1. 1. King 22. 19. Exod. 12. 41. PSAL. XXV Davids desire and confidence in God 4 He prayeth for instruction 7 and for remission of sins 8 He celebrateth Gods goodnesse and mercy to such as feare him 15 He prayeth for deliverance out of his afflictions and for the redemption of Israel 1. A Psalme of David VNto thee Iehovah lift I up my soule 2. My God in thee doe I trust let me not be abashed let not my enemies shew gladnesse over me 3. Yea all that earnestly expect thee shall not be abashed they shall be abashed that unfaithfully transgresse in vaine 4. Thy wayes Iehovah make thou mee to know learne me thy paths 5. Make me to tread in thy truth learne me for thou art the God of my salvation thee doe I earnestly expect all the day 6. Remember thy tender mercies Iehovah and thy kinde mercies for they are from eternitie 7. The sinnes of my youth and my trespasses remember thou not according to thy mercy doe thou remember me for thy goodnesse sake Iehovah 8. Good and righteous Iehovah is therefore will he teach sinners in the way 9. Hee will make the meeke to tread in judgement and will learne the meeke his way 10. All the paths of Iehovah are mercie and truth to them that keepe his covenant and his testimonies 11. For thy Name sake Iehovah even mercifully pardon wilt thou my iniquitie for it is much 12. Who is the man that feareth Iehovah hee will teach him in the way that hee shall chuse 13. His soule shall lodge in good and his seed shall inherit the land 14. The secret of Iehovah is to them that feare him and his covenant to make them for to know 15. Mine eyes are continually unto Iehovah for hee will bring forth my feet out of the net 16. Turne the face unto mee and bee gracious to me for I am solitary and poore afflicted 17. The distresses of my heart are inlarged bring thou mee forth out of my vexations 18. See mine affliction and my molestation and forgive all my sinnes 19. See mine enemies for they are multiplied and with hatred of violent wrong have they hated me 20. Keepe thou my soule and deliver me let me not be ashamed for I hope for safetie in thee 21. Let perfection and righteousnesse preserve me for I earnestly expect thee 22 Redeeme Israel O God from all his distresses Annotations OF David This Psalme is composed after the order of the Hebrew letters or Alphabet which care denoteth the weight and excellencie of the matter in it The same is to be observed of some other Psalmes as the 34. and 37. and 111. and 112. and 119. and 145. Lift I up my soule The Chaldee addeth in prayer This signifieth an earnest desire with delight and expectation or hope to have what he would For to lift up the soule is to desire Ier. 22. 27. and 44. 14. and a like phrase in Ezek. 24. 25. implieth both desire and delight and in Deut. 24. 15. the poore man is said to lift up his soule unto his hire or wages hoping by it to have his life sustained In this place every of these
supplications for grace Iehovah is my strength and my shield in him my heart trusted and I was holpen and my heart sheweth gladsomenesse and with my song will I confesse him Iehovah is a strength to them and he is the strong sort of the salvations of his Anointed Save thou thy people and blesse thy inheritance and feed them and advance them even for ever Annotations CEase not c. that is cease not to speake unto and answer me be not silent as turned away from me so the like phrase meaneth Iob 13. 13. Ier. 38. 27. or cease not to speake for me as the phrase also importeth 1 Sam. 7. 8. and so by the Rocke fore-mentioned he may meane Christ 1 Cor. 10. 4. who is our Advocate with the Father 1 Ioh. 2. 1. And to be silent or still is not in words only but deeds as in Iudg. 18. 9. 1 King 22. 3. Vers. 2. oracle of thy holinesse thy holy oracle The inmost and most holy place of the Temple was thus named 1 King 6. 5 16 19 20. called the Holy of Holies 1 King 8. 6. and that which one Prophet calleth the Oracle 2 King 6. 23. another calleth the house of the Holy of holies 2 Chron. 3. 10. The Hebrew Debir hath the signification of Speaking for from the most holy place God spake to his people Num. 7. 89. The Apostle seemeth to expresse it by that which is within the veile Hebr. 6. 19. Vers. 3. Draw me not to wit unto death that is destroy me not So drawing is used Ezek. 32. 20. Job 21 33. and 24. 20. an example whereof see in Sisera Jud. 4. 7. Vers. 4. the evill of their practises This hath reference to the curse denounced against sinners Deut. 28. 20. Vers. 5. not discreetly attend or consider so as to discerne and understand them The like sinne is blamed Isa. 5. 12. breake them downe or destroy opposed to building up or edifying and applied figuratively to men so Ier. 1. 10. and 42. 10. 2 Cor. 13. 10. build that is conserve exalt prosper them See the like phrase Iob 22. 23. Mal. 3. 15. Ier. 12. 16. Vers. 8. strength to them or to him as Psal. 2. 3. meaning his people as the Greeke expresseth and his anointed King both which follow Or Iehovah strength is his that is kingdome and power belong to him the strong fort or fortification The former word strength is in Hebrew Gâ—â—oz and this strong fort Maghnoz by addition of a letter adding to the force of the signification And this is often used for a fortification or strong defenced place Dan. 11. 10. Judg. 6. 26. of the salvations of his anointed or of the deliverances the victories of his anointed that is of me his anointed King This sentence may also be turned thus and the strong fort of salvations his Anointed Christ is meaning that the Christ of God is the saving strength of his people The last word He is often put for Is sometime in the Hebrew text it selfe as is noted in Psal. 16. 3. Vers. 9. inheritance that is people or Church Deut. 4. 20. and 32 9. Psal. 33. 12. and 94. 5. 1 Pet. 5. 3. Sometime it is the land where they dwelt Psal. 79. 1. advance them or beare them up releeve them The word is used for advancing to honour Est. 3. 1. and 9. 3. and for bearing up supporting helping as 1 King 9. 11. Esr. 1. 4. and 8. 36. PSAL. XXIX David exhorteth Princes to give glory to God 3 The marvellous effects of the Lords Voice 10 His providence at the Floud 11 and protection of his people A Psalme of David GIve ye to Iehovah sons of the mighties give yee to Iehovah glory and strength Give yee to Iehovah the glory of his Name bow downe your selves to Iehovah in the comely honour of the Sanctuary The voice of Iehovah is upon the waters the God of glory thundereth Iehovah upon many waters The voice of Iehovah is with able power the voice of Iehovah with comely honour The voice of Iehovah breaketh the Cedars and Iehovah breaketh asunder the Cedars of Lebanon And hee maketh them leape like a calfe Lebanon and Shirjon like a young Vnicorne The voice of Iehovah striketh flames of fire The voice of Iehovah maketh the wildernesse to tremble Iehovah maketh the wildernesse of Kadesh to tremble The voice of Iehovah maketh the Hindes tremblingly to travell and maketh bare the forests and in his Palace every one faith glory Iehovah sate at the Floud and Iehovah shal sit King for ever Iehovah will give strength to his people Iehovah will blesse his people with peace Annotations A Psalme of David The Greeke addeth to this title Exodiou skenes that is of the solemne assemblie of thâ— Taberâ—â—cle or Booth for the solemne assembly at the Feast of Tabernacles mentioned in Levit. 23. 36 called in Hebrew Ghnat sâ—reth is there and in other places translated in Greeke Exodâ—on so this title intimateth that this Psalme was sung at the feast of Tabernacles And so Maimony in Misneh tom 3. in Tamidin chap. 10. sect 11. saith that every day of the daies of that feast they said a peculiar song for the addition of the day and in the first of the working daies of the solemne feast they said Psalm 29. Give ye unto the LORD sonnes of the mighties c. Sonnes of the mighties that is ye mighty men or potentates So Psal. 89. 7. The Chaldee referreth it to the company of Angels strength or strong praise See Psal. 8. 3. and 1 Tim. 6. 16. Vers. 2. honour of the Sanctuary that is the honourable Sanctuary as the Greeke explaineth it in his holy court or with honour of sanctuy that is with holy honour So Psal. 96. 9. 1 Chron. 16. 29. This phrase is sometime used of Gods holy Majestie 2 Chron. 20. 21. Vers. 3. The voice that is the thunder as Exod. 20. 18. called Gods voice Exod. 9. 28 29. Yet voices and thundrings are sometimes distinct as Revel 4. 5. and 8. 5. and 11. 19. and 16. 18. This word voice is generally used for all noise or sound 2. King 7. 6. 1 Cor. 14. 10. upon the waters which are above the firmament Genâ— 7. where the thunder is heard So waters meane watry clouds in Psalm 18. 12. Or above the waters that is a louder voice than the roaring of the waters whereof see Ezek. 1. 24. and 43. 2. Rev. 1. 15. and 14. 2. and 19. 6. Gods voice shaketh heavens and earth Hebr. 12. 26. Iehovah upon that is thundereth upon or his voice is above many waters Vers. 5. Cedars of Lebanon The Cedar is a tree tall strong and durable and for the drinesse of it the timber rotteth not They are called Cedars of God Psal. 80. 11. and by him planted Psal. 104. 16. Lebanon is a mountaine in Canaan high pleasant and fruitfull full of Cedars and other trees the glory of that mount 2 Chron. 2. 8. Song 3. 9. and 5. 15. Isa.
our shield For in him our heart shall rejoyce for in the name of his holinesse doe we trust Let thy mercie Iehovah be upon us even as we hopefully wait for thee Annotations BEcommeth the word denoteth a faire and comely grace for which a thing is to be liked and desired So Psal. 93. 5. and 147. 1. The Apostle expresseth it in Greeke by faire or beautifull Rom. 10. 15. from Esa. 52. 7. Vers. 2. with harpe or with sitterne in Hebrew Kinnor a musicall instrument invented by Iubal Gen. 4. 21. used for mirth and joy Psal. 137. 1 2. Esa. 24. 8. Gen. 31. 27. and therefore is called the pleasant harpe Psal. 81. 3. opposed unto mourning Iob 30. 31. in skill on this instrument David excelled 1 Sam. 16. 16. 23. and with this and other they used in Israel to celebrate the Lord with gladnesse 1 Chron. 13. 8. and 15. 16. 28. and 25. 1. Nehem. 12. 27. So spiritually in the New Testament Rev. 14. 2. with Psalterie or Lute or Uioll In Hebrew Nebel an instrument so called of the forme which as seemeth was with a round hollow bulke much like a bottle fo◠Nebel is also a bottle or pitcher 1 Sam. 10. 3. Lam. 4. 2. and of this the Greeks and Latines had their instruments named Nablé Naulon Nablium The Greeke here calleth it Psaltérion ten stringed instrument this differed from the Psalterie Psal. 92. 4. therefore the word with is here supplied Vers. 3. a new song A thing is said to be new which is alwayes fresh renewed upon new occasions and so permanent as Iob saith my glorie was new with me So Love is both an old and a new commandement 1 Ioh. 2. 7 8. Or these new songs mentioned here and Psal. 40. 4. and 96. 1. and 98. 1. and 144. 9. Esai 42. 10. may have reference to the state of things under the Gospell where there is a new covenant Heb. 8. 8. 13. new heavens and new earth Rev. 21. 1. a new man Ephes. 2. 15. and 4. 24. a new Ierusalem Revel 21. 2. and all things new 2 Cor. 5. 17. Rev. 21. 5. See also Rev. 5. 9. and 14. 3. doe well playing c. that is make good musicke or melodie So 1 Sam. 16. 17. 18. Esa. 23. 16. And this melodie we are now willed to make to the Lord in our hearts Ephes. 5. 19. The Hebrew Nagan whereof commeth Neginoth Psal. 4. 1. properly is to play with the hand upon an instrument 1 Sam. 19. 9. Vers. 4. in faith that is faithfull true and constant for so this word is often used as Exod. 17. 12. Moses hands were with faith that is steddy firme constant Vers. 5. the earth is full the like is said Ps. 119. 64. For God doth good unto all both just and unjust Matth. 5. 45. and saveth man and beast Psal. 36. 7. V. 6. the host of them that is the many creatures in them as Angels Suune Moone Starres c. Ps. 148. 1 2 3 5. Gen. 2. 1. So mention is made of the powers or hosts of heaven Matt. 24. 29. Spirit or breath thus Iehovah his Word and his Spirit are noted to be the maker of the world as in Gen. 1. Vers. 7. giveth the deepes that is putteth or disposeth the deepe waters into treasuries or in cellars secret store-houses hidden from the eye of man called elsewhere the secret roome of the deepe Iob 38. 16. So God is said to have treasuries or store-houses of winde Psal. 135. 7. of snow and haile Iob 38. 22. of darkenesse Isa. 45. 3. and the like The Chaldee translateth he putteth the waters into the treasuries of the deeps Vers. 9. it stood that is existed firme and stable and so continued So Psalm 119. 91. Vers. 10. dissipateth or maketh frustrate undoeth abrogateth a word opposed to ratifying confirming stablishing Isa. 8. 10. and 19. 3. bringeth to nought annihilateth and breaketh Vers. 11. shall stand that is continue and have effect whatsoever men purpose to the contrary See Isa. 14. 24. 27. and 46. 10. Prov. 19. 21. Vers. 12. is God to wit by speciall covenant and favour though all the earth be his Gen. 17. 7. Exod. 19. 5. and this is by the new Covenant Heb. 8. 10. So Psal. 144. 15. Vers. 15. altogether or alone The Hebrew jachad sometime signifieth alone without others Iob 34. 29. Ezra 4. 3. and so the Greeke Interpreters tooke it here translating it kata monas alone or by himselfe sometime it signifieth wholly or every whit Iob 10. 8. sometime together or in one Ps. 2. 2. All these agree well here for God onely and wholly formeth every mans heart and spirit Zach. 12. 1. whereupon he is called the Father of spirits Hebr. 12. 9. and the God of the spirits of all flesh Num. 16. 22. Vers. 16. Of a power that is of an armie so called because there are strong valiant and active men Psal. 136. 15. Vers. 17. A horse is falshood that is a false and deceitfull helpe cannot save a man but faileth those that trust in him Zach. 10. 5. Ps. 76. 6. The horse is here used for all warlike furniture this being above other creatures strong fierce and couragious Iob 39. 22 28. and therefore is prepared for the day of battell but salvation is of the Lord Pro. 21. 31. Vers. 18. The eye of Iehovah that is his care and providence for good as the next verse sheweth and as Ps 32. 8. Zach. 12 4. 1 Pet. 3. 12. Sometime the Lords eye is on men for evill Amos 9. 4. 8. Vers. 20. for Iehovah in Chaldee for the redemption of the Lord. Vers. 21. in him Chaldee in his word PSAL. XXXIV David praiseth God for his deliverance and exhorteth others thereto by his experience 9 They are blessed that trust in God 12 Hee exhorteth to the feare of God 16 The priviledges of the righteous and miseries of the wicked 1. A Psalme of David when he had changed his behaviour before Abimelech and he had driven him away and he was gone 2. I Will blesse Iehovah in all time continually his praise shall be in my mouth 3. In Iehovah my soule shall glory the meeke shall heare and shall rejoyce 4. Magnifie ye Iehovah with me and let us extoll his name together 5. I sought Iehovah and he answered me and rid me free from all my feares 6. They looked to him and flowed and their faces be not ashamed 7. This poore afflicted man called and Iehovah heard and saved him out of all his distresses 8. The Angell of Iehovah pitcheth a campe about them that feare him and releaseth them 9. Taste ye and see that Iehovah is good O blessed is the man that hopeth for safety in him 10. Feare Iehovah ye his Saints for there is no want to them that feare him 11. The Lions are impoverished and an hungred but they that seeke Iehovah shall not want any good 12. Come sonnes hearken to me I will learne you the feare of
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
consuming fire Exod. 24. 17. and fire out of his mouth eateth Psal. 18. 9. a storme be moved a tempest raised which maketh fire the more fierce and forcible And these things signifie Christs judgements against hypocriticall carnall worshippers see Mal. 3. 1 2 3. Mat. 3. 12. Vers. 4. call to the heavens c. that heaven and earth may beare record as in Deut. 31. 28. and 32. 1. Isa. 1. 2. The Chaldee expoundeth it He will call the high Angels from above and the just of the earth from beneath Vers. 5. have stricken my covenant or have cut that is made covenant with me with sacrifice For at holy covenants the sacrifices were cut asunder and they went betweene the parts Gen. 15. 10 13 18. Ier. 34. 18. See Psal. 25. 10. See also a covenant betweene God and his people with sacrifice Exod. 24. 4 8. The Chaldee openeth it thus which have stricken the covenant and confirmed the Law and beene busied in praier which is like to sacrifices Vers. 6. And the heavens hereby may be meant the heavenly Angels as in Iob 15. 15. and so the Chaldee translateth high Angels or the meteors in the aire thunder lightning c. Exod. 19. 16. 18. See also Psal. 97. 6. and 89. 6. he is Iudge himselfe in his owne person and not by his servants onely as afore time Heb. 1. 1 2. 2 Tim. 4. 1. Vers. 7. testifie to thee that is give thee contestations admonitions charges c. to cause the more obedience as Nehem. 9. 29. 2 King 17. 15. Exod. 19. 21. 23. or testifie against thee as this phrase sometime signifieth Deut. 4. 26. and 31. 28. that is convince thee of disobedience Both these are done in this Psalme verse 14 15. 18 19. c. Vers. 8. for thy sacrifices so elsewhere hee saith I spake not to your fathers c. concerning sacrifices Ier. 7. 22. are before me so the Greeke explaineth it and so Israel used to weary God with outward offerings Isa. 1. 11. 14 Mic. 6. 6 7. Amos 4. 4 5. Vers. 9. goat-buckes the he-goats such with bullocks were principall in the sacrifices Num. 7. 17. 23 c. Psal. 66. 15. Vers 11. store of beasts all sorts of beasts that range about So Psal. 80. 14. Vers. 12. If I were hungry This the Chaldee expoundeth If the time come of the continuall sacrifice I will not tell thee So it may bee a prophesie of Christs abolishing the daily sacrifice as in Dan. 9. 27. Vers. 14. a confession a thanke-offering There was an oblation in the law thus called Levit. 7. 12 15. mentioned also in Ps. 116. 17. and 107. 22. which the Apostle openeth exhorting to oâ—â—er the sacrifice of praise continually to God that is the fruit of the lips confessing to his name Heb. 13. 15. See also Psal. 95. 2. The Chaldee saith Subdue evill concupiscence and it shall be counted before the Lord as a sacrifice of confession vowes to the most high that is to God Gen. 14. 18. so hee that in Luke 6. 35. is the Most high in Matth. 5. 45. is our Father which is in heaven To him vowes were made with prayers Gen. 28. 20. Psal. 61. 6. and paid with thanksgiving Psal. 65. 2. and 66. 13 14. and by law their payment was required Deut. 23. 23. Eccles. 5. 5. Psal. 76. 12. and there were sacrifices for vowes Levit. 7. 16. But the Chaldee referreth this here to the vow which they made at mount Sinai to confirme the commandements Exod. 19. Vers. 16. what hast thou to doe the Hebrew phrase is what to thee the Greeke wherefore doest thou Vers. 17. nurture or restraint chastisement which is the way of life Prov. 6. 23. and 12. 1. The Chaldee addeth nurture of wise men behinde thee or after thee See a like speech Neh. 9. 26. Vers. 18. then thou Hebr. and thou runnest or readily consentest takest pleasure And may be omitted in our English it serveth to increase the readinesse earnestnesse of the affections He that partaketh with a theefe hateth his soule Prov. 29. 24. Vers. 19. thou sendest out that is usest and appliest it thy tongue joyneth or with thy tongue thou joynest framest compactest Vers. 20. ill report or infamie offensive scandalous speech as the Greeke turneth it scandall a word not found but in this place Vers. 21. I was surely Hebrew I being had bâ—â—ee or was set in order to wit thy faults as the Greeke explaineth it I will set thy sinnes before thy face The Chaldee giveth this paraphrase Thou thoughtest to be for ever thou saidst in thy heart I shall be like God but I in powerfull wrath will take vengeance on thee I will rebuke thee in this world and order the judgement of Gehenna in the world to come before thee Vers. 22. no reskuer or no deliverer A similitude taken from Lions which catch and teare their prey from whose jawes none can reskue See the like in Hos. 5. 14. Vers. 23. he that sacrificeth confession that is which giveth confession or thankes as a sacrifice the Greeke translateth The sacrifice of praise shall glorifie me the Chaldee He that slayeth evill concupiscence and subdueth it it shall be counted to him as a sacrifice of confession disposeth his way composeth and ordereth it according to these directions or he that putteth this way before him to see the salvation that is to enjoy it or I will shew it him In Hebrew the word in redoundeth See Psal. 27. 4. So Psal. 91. 16. and 85. 8. PSAL. LI. David prayeth for remission of sinnes whereof hee maketh a deepe confession 8 He prayeth for sanctification 18 God delighteth not in sacrifice but in a broken spirit 20 A prayer for the Church To the master of the musicke a Psalme of David When Nathan the Prophet came unto him after he had gone in unto Bathsheba BE gracious to me O God according to thy kinde mercie according to the multitude of thy tender mercies wipe away my trespasses Much wash me from my iniquitie and clense me from my sinne For I know my trespasses and my sinne is before mee continually Against thee against thee onely have I sinned and have done that which is evill in thine eyes that thou maiest be just when thou speakest maiest be pure when thou judgest Loe in iniquity was I painfully brought forth and in sinne my mother conceived me Loe the truth thou delightest in the inward parts and in the secret thou hast made me know wisdome Thou wilt purge me from sinne with Hyssop and I shall be cleane wilt wash me and I shall be whiter than snow Thou wilt make me to heare joy and gladnesse the bones that thou hast crushed shall be gladsome Hide thy face from my sinnes and wipe away all my iniquities A clean heart create thou to me O God a firme spirit renew thou within me Cast me not from thy face and take not from me thy spirit of holinesse Restore to me the joy
words or my matters perverting them and giving them another figure or fashion So the Hebrew word is used for fashioning Iob 10. 8. It signifieth also grieving Esa. 63. 9. Vers. 7. They draw together or gather that is convene and combine together or gather warres as is expressed Psal. 140. 3. So Psal. 59. 4. my steps or my heeles or footsâ—les after the manner of that old Serpent Gen. 3. 15. Vers. 8. cast downe or make descend to wit to the pit of corruption as Psal. 55. 24. or nether parts of the earth as Ezek. 32. 18. Vers. 9. my wandring my flitting to and fro as from Sauls presence to Gath 1 Saâ— 21. 10. from thence to the cave of Adullam 1 Sam. 22. 1. from thence to Mispeh in Moab vers 3. then to the forest of Hareth in Iudah vers 5. then to Keilah 1 Sam. 23. 5. thence to the wildernesse of Ziph vers 14. thence to the wildernesse of Maon ver 25. then to Eugedi 1 Sam. 24. 1 〈◊〉 and so from place to place as a partrich on the mountaines in all which David acknowledged Gods care and providence towards him in thy bottle that is reserve them diligently Bottles were used to put in milke and wine Iudg. 4. 19. 1 Sam. 16. 20. In the Hebrew there is an allusion to the former word wandring called Nod a bottle being also in that tongue called Nod having difference in writing but none in sound are they not in thy register or in thy booke and reckoning meaning doubtlesse they are A question is often used for an earnest affirmation or deniall As when one Evangelist saith Doe yee not erre Mar. 12. 24. another saith ye doe erre Mat. 22. 29. Vers. 10. that God will be for me or with me or that God is mine as the Greeke saith thou art my God Vers. 13. Thy vowes are upon me that is I have thank-offerings ready wherewith to pay my vowes which I made unto thee A like phrase is in Prov. 7. 14. Vpon me are peace-offerings See also how vowes were paid with peace or thank-offerings Lev. 7. 15 16. Psal. 66. 13. Or they are upon me that is I am bound to pay them or doe now binde my selfe and take them upon me The Chaldee saith Oâ— me I have received O God thy vowes confessions that is as the Chaldee saith sacrifices of confession or thanks which were distinguished from vowes Lev. 7. 12 15 16. Vers. 14. hast thou not also meaning surely thou hast as before in vers 9. and Psal. 116. 9. from sliding or from driving from thrust that is from sliding by the thrust of my enemies to walke on or converse it noteth a continuall and pleasing carriage of ones selfe acceptable to God therefore the Greeke expresseth it by well-pleasing and the Apostle followeth the same in Heb. 11. 5. from Gen. 5. 24. So in Psal. 116. 9. The meaning also of the phrase here is that I may walke as that which one Prophet saith lashabeth to dwell 1 Chron. 17 4. another saith leshibti that I may dwell 2 Sam. 7 5. the light of the living or light of life meaning the vitall of lively light which men here on earth doe enjoy and therefore in Iob 33. 28 30. this is opposed to the pit or grave and in Psal. 116. 9. it is called the land of the living whereof see Psal. 27. 13. This also respecteth the better light of life mentioned by our Saviour Ioh. 8. 12. PSAL. LVII David in prayer flying unto God complaineth of his dangerous case 8 He encourageth himselfe to praise God To the master of the musicke Corrupt not Michtam of David when he fled from the face of Saul into the cave BE gracious to me O God be gracious to me for in thee my soule hopeth for safety and in the shadow of thy wings will I hope for safetie till the wofull evils passeth over I will cal unto God most high to the God that perfectly accomplisheth towards me He will send from heavens and save me he hath put to reproach him that would swallow me up Selah God will send his mercy and his truth My soule is among Lions I lie among inflamers the sonnes of Adam their teeth are speares and arrowes and their tongue a sharpe sword Be exalted over the heavens O God over all the earth be thy glory They prepared a net for my steps he bowed downe my soule they digged a pit before me they are fallen into the midst of it Selah Firmely prepared is my heart O God firmely prepared is my heart I will sing and praise with Psalme Raise up my glorie raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Lord I will praise thee with Psalme among the nations That thy mercy is great unto the heavens and thy truth unto the skies Be exalted over the heavens O God over all the earth be thy glory Annotations COrrupt not or Bring not to corruption or perdition This word sometime importeth corruption of faith and manners by sinne as is noted on Psal. 14. 1. sometime perdition or utter destruction the punishment of sin Ps. 78. 38. 45. Gen. 6. 13 and 9. 11. 15. it is a more vehement word than killing Ezek. 9. 6 8. This word is also in the title of the 58 59 and 75. Psalmes Michtam a golden song See Psal. 16. 1. from face or for feare of Saul See Psal. 3. 1. into the cave Saul sought David in the wildernesse of Engedi upon the rocks among the wilde goats and being there in a cave David cut off the lap of Sauls coat and would not kill him Which when Saul after perceived his heartrelented for Davids kindnesse and hee wept acknowledging his fault And taking an oath of David that hee should not destroy his seed hee ceased his persecuting for a time 1 Sam. 24. David in that distresse made this Psalme Vers. 2. evills passeth that is every evill or the whole heape of evills passeth Vers. 3. perfectly accomplisheth or performeth to wit his grace or his promise or my affaires bringing them to a full end and stay So Psal. 138. 8. A like speech the Apostle useth Phil. 1. 6. Vers. 4. He will send or usually sendeth to wit his hand as Psal. 144. 7. or his Angell as Dan. 3. 27. and so the Chaldee explaineth it or his mercy and truth as after here followeth swallow mee or breatheth after mee See Psalm 56. 2. Vers. 5. Lions called here Lebaim â—eartie stout couragious Lions of Leb that is heart courage As there be sundry sorts of Lions so have they sundrie names see Psal. 7. 3. Lions are mentioned in the Scriptures for the stoutnesse of their heart 2 Sam. 17. 10. boldnesse Prov. 28. 1. and grimnesse of their countenance 1 Chron. 12. 8. Saul and his Courtiers are here Lions to David as were the Kings of Asshur and Babel after unto Israel Ier. 50. 17. the Roman Emperour to Paul 2
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson â—oeâ— cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacâ—â—r couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ— and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmâ—n is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâ—ks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ— Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâ—ld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ— 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ— 13. 2. Statius lib. 10. Thebaid Macroâ—ius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siâ—n the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words â—â—Adam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
or of archers the â—â—ut or 〈◊〉 of the cane that is such as use canes or reeds whereof speares or arrowes were made Of this word company see before vers 11. It may also be read the wild beasts of the reeds meaning the savage wicked people So the Chaldee turneth it the armies of sinners mighty bulls the high Priests and great personages see Psal. 2â— 13. that submitteth that is the Hypocrite which â—aineth subjection as the former were professed enemies or till â—e that is every one submit as Deut. 33. 29 The word signifieth such submission as when one casts downe himselfe at the feet as to be trodden on so Prov. 6. 3. he hath scattered this is spoken to the Church of God The Greek turneth it as the former Scatter thou Vers. 32. Princely Ambassadours Heb. Chashmannim a word not used but here The Greeke saith Presbeis Ambassadours Egypt in Hebrew called Mitsrajim the name of the sonne of Cham the sonne of Noah Gen. 10. 6. who called the country where he his posterity dwelt by his owne name In Greek and in the new Testament it is alwaies called Egypt This is a prophesie of the calling of the Gentiles to the faith as the Chaldee saith that they may be made proselytes Aethiopia in Hebrew Cush another sonne of Cham brother to Mâ—sraim and Canaan Gen. 10. 6. the country where he and his children dwelt is called by his name Cush in Greeke Aethiopia The people we call back Moores hastily stretch Hebr. make run nothing the readinesse of that nation to offer gifts and sacrifices or as the Châ—â—dee explaineth it to spread out their hands in prayer and to receive the Gospell See Act. 8. 27 c. Vers. 34. of heavens of antiquitie that is the most ancient and highest heavens which were since the world began noting hereby Gods powerfull Majestie and helpe to his Church as Deut. 33. 26. will give or giveth usually his voice that iâ— speakes aloud or thundereth see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sonnes of thunder Mark 3. 17. and Christs powerfull voice raiseth the dead Ioh. 5. 25. Vers. 35. Give the strength that is strong praise and the glory of the Kingdome see Psal. 8. 3. Vers. 36. Sanâ—tuaries the holy and most holy places of the Tabernacle and Heaven it selfe see Psal. 43. 3. the people that is as the Greeke explaineth his people So the soule Psal. 69. 2. foâ— my soule see Psal. 45. 4. Blessed be God Hereupon God was called in Israel the Blessed one as Mark. 14. 61. Art thou Christ the sonne of the Blessed that is the son of God Mat. 26. 63. PSAL. LXIX David the father and figure of Christ complaineth of his great afflictions 14 He prayeth for deliverance 23 He devoteth his enemies to destruction 31 He praiseth God for the salvation of his Church To the Master of the Musicke upon Shoshannim a Psalme of David SAve me O God for waters are entred even to the soule I sinke downe in the mud of the gulfe where no standing is I am entred into the deeps of waters and the streaming floud overfloweth me I am weary with my crying my throat is burnt mine eyes faile I attentively waiting for my God Many are moe than the haires of my head they that hate me without cause mighty are they that would suppresse me mine enemies falsly that which I tooke not away then I restored O God thou knowest my foolishnesse and my guiltinesses are not concealed from thee Let not them be abashed for me that hopefully expect thee Lord Iehovih of hosts let them not be ashamed for mee that seeke thee O God of Israel For for thy sake doe I beare reproach shame covereth my face I am become a stranger to my brethren and a forreiner to my mothers sonnes For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me And I wept with fasting afflicted my soule and it was for reproacheâ— to me And I made my rayment sacke cloth and I was to them for a Proverbe They that sit in the gate spake against me and they that drinke strong drinke made melodies And I my prayer is to thee Iehovah in time of acceptation O God in multitude of thy mercy answer thou me in the truth of thy salvation Deliver me out of the mire and let mee not sinke downe let mee bee delivered from my haters and out of the deeps of waters Let not the streaming floud of waters oâ—erflow me neither let the gulfe swallow me neither let the pit shut her mouth upon me Answer mee Iehovah for thy kinde mercy is good according to the multitude of thy tender mercies turne the face unto me And hide not thy face from thy servant for distresse is on me make haste answer me Draw neere to my soule redeeme it because of mine enemies ransome thou me Thou hast knowne my reproach and my shame and my dishonour before thee are all my distressers Reproach hath broken my heart and I am full of heavinesse and I looked for some to mone me but none came and for comforters but I found none But they gave me gall for my meat and in my thirst they gave me vineger to drinke Let their table be before them for a sâ—are and for recompences for a trap-fall Let their eyes be darkened that they see not and make their loines to shake continually Powre out upon them thy detesting ire and let the burning wrath of thine anger take them Let their Castle be desolate within their tents let there not be a dweller For they persecute him whom thou hast smitten and they tell of the sorrow of thy wounded ones Give thou iniquity unto their iniquity and let them not come into thy justice Let them bee wiped out of the Booke of the living and let them not be written with the just And I poore afflicted and sorrowing let thy salvation O God lift me up I will praise the Name of God with a song and magnifie him with confession And it shall be better to Iehovah than a young Bull that hath hornes that parteth the hoofe The meeke shall see it they shall reioyce the seekers of God and your heart shall live For Iehovah heareth the needy and despiseth not his prisoners Praise him let heavens and earth seas and all that creepeth in them For God will save Sion and build the Cities of Iudah and they shall dwell there and have it for inheritance And the seed of his servants shall possesse it and they that love his name shall dwell therein Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Vers. 2. Save me c. David in his troubles being a figure of Christ prayeth for deliverance from tentations and persecutions under the similitude of waters mud myre pit deeps streames c. and that this Psalme had accomplishment in Christ the Evangelists shew Mat. 27. 48.
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
1. The Chaldee paraphraseth from the foolish King Vers. 23. ascendeth that is commeth up unto thee it is so great as Iona. 1. 2. or it increaseth as the battle is said to ascend when it increased 1 Kin. 22. 35. PSAL. LXXV A confession to God and promise to judge uprightly 5 A rebuke of the proud by consideration of Gods providence To the Master of the Musicke Corrupt not a Psalme of Asaph a Song WE confesse to thee O God we confesse neere is thy name they tell thy wondrous works When I shal receive the appointment I will judge righteousnesses Dissolved is the earth and all the inhabitants thereof I have set sure the pillars therof Selah I said to the vain-glorious fools be not vain-gloriously foolish and to the wicked lift not up the horne Lift not up your horne to on high nor speake with a stiffe neck For not from the East or from the West neither from the desart commeth promotion But God is the judge he abaseth one and exalteth another For a cup is in the hand of Iehovah and the wine is red it is full of mixture and hee powreth out of the same but the dregs thereof wring out and drinke shall all the wicked of the earth And I will shew for ever will sing Psalme to the God of Iakob And will hew off all the hornes of the wicked the hornes of the just man shall be advanced Annotations COrrupt not or Destroy not see Psal. 57. 1. The Chaldee addeth in the time when David said destroy not the people of Asaph or to Asaph in Chaldee by the hand of Asaph see Psal. 50. 1. Vers. 2. and neere is to wit neere in our mouths and hearts to celebrate it Thus Gods word is said to be neere Rom. 10. 8. and thou art neere in their mouth Ier. 12. 2. In this sense the Greeke also explaineth it and wee will call on thy name they tell that is I and others with me so the Greeke saith I will tell Vers. 3. receive the appointment or take the appointed thing or time as the Chaldee translateth it that is the office appointed and promised They seeme to be the words of the Psalmist as appeareth more plainly by vers 10. and 11. in person of Christ to whom the kingdome of Israel was appointed in due time whom David was a figure of in taking and administring the kingdome when it was distracted with troubles See 2 Sam. 3. 17. 19. and 5. 1 2 3. righteousnesses that is most righteously Vers. 4. dissolved or melted that is faint with troubles feares c. as Ios. 2. 9. set sure or will fitly fasten artificially stablish as by line and measure that they fall not Pillars the mountaines which may also meane Governours for great personages are likened to Pillars Gal. 2 9. Vers. 5. the horne the signe of power and glorie Ps. 112. 9. and 89. 18. 25. Lu. 1. 69. In 1 Chr. 25. 5. mention is made of prophesies to lift up the horne Vers. 6. to on high that is aloft or against the high God with a stiffe necke like untamed oxen shaking off the yoke of obedience Or speake not a hard thing as Psal. 31. 19. with a necke stretched out that is arrogantly or with one necke that is with joynt force as heart in Psal. 83. 6. is for one heart Vers. 7. the desart that is the South or North for desarts were on both ends of the land of Canaan promotion or exaltation or as the Greeke translateth desart of the mountaines that is the mountainy desart meaning that preferment or deliverance comes not from any of the nations round about The Hebrew Harim is ambiguous signifying both exaltation and mountaines The Chaldee maketh this paraphrase For there is none besides me from East to West from the North the place of the desart or from the South the place of the mountaines Ver. 8. abaseth one Hebr. this man another Hebr. this man It may also be read He this God abaseth and he advanceth Vers. 9. a cup to measure out afflictions as Psa. 11. 6. a similitude often used see Hab. 2. 16. Ezr. 23. 31 32. Ier. 25. 28. The Chaldee saith a cup of curse wine that is wrath or indignation as is expressed Ier. 25. 15. Iob 21. 20. Revel 14. 10. red or thicke troubled muddie noting fierce indignation The Greeke turneth it acratou more meaning strong wine not allaied So in Revel 14. 10. where mere or pure wine meaneth great afflictions The Greeke there is taken frō this Psalme of mixture that is of liquor mixed ready to be drunke as wisdome is said to have mixed her wine Prov. 9 2. that is tempered it ready So Rev. 14 10. The Chaldee addeth mixture of bitternesse he powreth out to wit unto his owne people afflicting them as is expressed Ier. 25. 17 18 28 29. the dregs the most grievous afflictions as Esai 51. 17. 22. wring out or sucke up that is feele and be affected with it So Ezek. 23. 34. Esa. 51. 17. Vers. 10. will shew to wit this worke of God his mercy and judgement The Chaldee explaineth it will shew thy miracles hornes of the wicked their power dominion and pride whereby they afflict and scatter Gods people Ier. 48. 25. Lam. 2. 3. Zach. 1. 21. Rev. 17. 12 13. as by hornes of the just man is meant his power dominion glory Psal. 132. 17. and 92. 11. and 148. 14. 1 Sam. 2. 10. So the Chaldee openeth it And I will humble all kingdomes the high strength of the wicked PSAL. LXXVI A declaration of Gods majestie in the Church against her enemies 12 An exhortation to serve him reverently To the Master of the Musicke on Neginoth a Psalme of Asaph a Song GOd is knowne in Iudah his name is great in Israel And in Shalem is his tabernacle his dwelling in Sion There brake hee the burning arrowes of the bow the shield the sword the war Selah Bright wondrous excellent art thou more than the mountains of prey The mighty of heart have yeelded themselves to the spoile they have slumbred their sleep none of the men of power have found their hands At thy rebuke O God of Iakob both chariot and horse hath beene cast asleepe Thou thou art fearefull and who shall stand before thee when thou art angry From the heavens thou causedst judgement to be heard the earth feared was still When God arose to judgement to save all the meeke of the earth Selah Surely the wrathfull heat of men shall confesse thee the remnant of the wrathfull heats thou wilt gird Vow ye and pay to Iehovah your God all they that be round about him let them bring a present to the FEAR To him that gathereth as grapes the spirit of the Governours that is fearefull to the Kings of the earth Annotations ON Neginoth or with stringed instruments see Psal. 4. 1. of Asaph or to Asaph see Psal. 50. 1. Vers. 3. Shalem or Salem the City of
out of one stocke or tree and these were twelve Num. 13. 3 5 16. Vers. 56. And they tempted The Israelites notwithstanding all former mercies tempted God and sinned in Canaan their possession as is manifested in the booke of Iudges Vers. 57. like their fathers whose carkasses fell in the wildernesse For of six hundred thousand men that came out of Egypt not any one came into Canaan save Caleb and Ioshua Exod. 38. 26. Num. 14. 29 30. and 26. 64 65. a warping bow or bow of deceit that shooteth awry and so deceiveth So Hos. 7. 16. Vers. 58. high places Temples Chapels consecrated places on mountaines where the nations used to sacrifice and Israel imitated them Num. 33. 52. Deut. 12. 2. 1 Kings 11. 7. and 12. 31 32. and 14. 23. to jealousie to jealous anger for which a man will not spare in the day of vengeance nor can beare the sight of any ransome Prov. 6. 34 35. unto this God is moved by idolatry which is spirituall fornication Exod. 20. 4 5. Deut. 31. 16 17. and 32. 21. Vers. 59. abhorred or refused with loathsomnesse and contempt So after vers 67. Vers. 60. the dwelling place the tabernacle set in Shilo 1 Sam. 1. 3. There God dwelt among men Exod. 29. 44. 45 46. Vers. 61. his strength the Arke of his covenant called the Arke of his strength Psal. 132. 8. this was captived by the Philistims 1 Sam. 4. 11. The Chaldee translateth it his Law beauteous glory or fatrenesse magnificence meaning the Arke fore-mentioned as Phineas wife said the glory is departed from Israel for the Arke of God is taken 1 Sam. 4. 20 22. Vers. 62. shut up that is delivered his people to the sword of the Philistims who killed thirty thousand Israelites 1 Sam. 4. 10. Vers. 63. The fire that is Gods wrath by the sword of the Philistims as verse 21. So in Ezek. 30. 8. a fire in Egypt signifieth as the Chaldee there expoundeth it a people strong like fire were not praised by hymnes and songs as was the wont at their espousals and marriages that is they were not married Vers. 64. Their Priests Hophni and Phineas 1 Sam. 4. 11. The Hebrew is singularly His Priests and so before and after his choise young men c. meaning Israels who is spoken of as of one man But the Scripture useth these phrases indifferently as All Aedom was servants 2 Sam. 8. 14. for which in 1 Chron. 18. 13. is written All Aedom were servants Of this name Priests see Psal. 99. 6. wept not that is lamented not at their funerall for Phineas wife her selfe died in travell 1 Sam. 4. 19 20. Vers. 65. awaked stirred up himselfe to punish the Philistims where as before he seemed to sleepe as Psal. 44 24. after wine or by reason of wine that is when hee hath drunke wine which cheareth and encourageth the heart so did God behave him-selfe Vers. 66. behinde that is in the hinder secret parts as the Chaldee addeth with emerods in their hinder parts for so God smote the Philistims with pilos or hemoroids for abusing his Arke 1 Sam. 5. 1 6. 9 12. eternall reproach by this punishment and the monuments thereof for the Philistims were forced to make similitudes of their hemoroids and secret parts of gold and send with the Arke home to Israel as an oblation for their sinne 1 Sam. 6. 4 5 11 15 17. Vers. 67. herefused or abhorred despised as verse 59. the tent of Joseph that is the tribe of Ephraim the sonne of Ioseph where the Tabernacle and Arke had remained many yeares in Shiloh God returned not the Arke thither but to Bethshemesh and Kirjathjearim cities of Iudah 1 Sam. 6. 12. and 7. 1 2. Wherefore Shiloh is used after for an example of judgement Ier. 7. 12 14. and 26. 6 9. Or this may be meant of the ten tribes of Israel of whom Ephraim of Ioseph was chiefe which were cast off for idolatrie and captived by the Assyrians 2 Kings 17. Vers. 69. builded his Sanctuary the glorious temple by Solomon sonne of David 1 King 6. 1 2 3 c. like high places Kings palaces or towers The Greeke and Chaldee turne it Unicornes whose hornes are high Psal. 92. 11. For Ramim high places they read Remim Unicornes Vers. 70. from the fold of sheepe that is from base estate For David keeping his fathers sheepe was by Samuel anointed King over Israel 1 Sam. 16. 11. 13. 2 Sam. 7. 8. So Amos 7. 14 15. Vers. 71. to feed Iakob so the Greeke well explaineth the Hebrew phrase to feed in Iakob where in is to be omitted in English as the like phrase sheweth 1 Sam. 16. 11. 17. 34. the Hebrew it selfe often omitteth it as 2 Sam. 5. 2. and 7. 7. So here in the former verse he chose in David that is he chose David Kings are said to feed their people because their office is like to the good shepherds in guiding and governing See Psal. 23. 1. And Pastors are Princes Ier. 6. 3. and 12. 10. Vers. 72. discretion of his hands or Prudencies of his palmes that is with most prudent and discreet administration menaged he them figuring Christ herein who is called David and the great and good Pastor of his flocke Ezek. 34. 23. Ioh. 10. 11. Heb. 13. 20. PSAL. LXXIX The Psalmist complaineth of the desolation of Ierusalem 8 He prayeth for deliverance 13 and promiseth thankefulnesse A Psalme of Asaph O God the heathens are come into thine inheritance they have defiled the Palace of thine Holinesse they have laid Ierusalem on heaps They have given the carkasse of thy servants for meat to the fowle of the heavens the flesh of thy gracious Saints to the wilde beast of the earth They have shed their bloud like waters round about Ierusalem and there was none to bury them We are a reproach to our neighbours a scoffe and a scorne to them that are round about us How long Iehovah wilt thou be angry to perpetuitie shall thy jealousie burne as fire Powre out thy wrathfull heat upō the heathens which know thee not and upon the kingdoms which call not on thy Name For he hath eaten up Iakob and his habitation they have wonderously desolated Remember not against us former iniquities make haste let thy tender mercies prevent us for wee are brought very low Helpe us O God of our salvation because of the glory of thy Name and ridde us free and mercifully cover our sinnes for thy names sake Why shall the heathens say where is their God knowne be among the heathens before our eyes the vengeance of the bloud of thy servants that is shed Let the sighing of the prisoner come before thy face according to the greatnesse of thine arme reserve thou the sons of death And render to our neighbors seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. And we thy people and sheepe of thy pasture will confesse to thee for ever to
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is
26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy Sâ— Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This tiâ—e God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for
thē I am shut up cannot get out Mine eye languisheth through mine affliction I call on thee Iehovah all the day I spread out my hands unto thee Wilt thou doe a miraculous worke to the dead or shall the deceased rise up shall they confesse thee Selah Shall thy mercy be told in the grave thy faithfulnesse in perdition Shall thy miraculous worke be knowne in the darknesse and thy justice in the land of oblivion But I unto thee Iehovah doe I cry out and in the morning my prayer shall prevent thee Wherefore Iehovah dost thou reject my soule doest thou hide thy face from me Iam poore afflicted and breathing out the ghost from my youth I beare thine affrightings I am doubtfully troubled Thy wraths passe over me thy terrours doe dismay me They compasse me about as waters all the day they are gone about against me together Thou hast put far away from me lover fellow friend my knowne acquaintance are in darknesse Annotations MAchalath a kind of wind instrument or by interpretatiō infirmitie see Ps. 53. 1. leannoth or to sing by turnes which is when one part answereth another in singing it may also be interpreted to afflict or humble This Psalme is the most dolefull of all the Bible full of complaints even to the end Heman the Aezrachite so the next Psalme is intituled of Aethan the Ezrachite there were two of this name Heman and Aethan sonnes of Zerach the sonne of Iudah the Patriarch 〈◊〉 Chron. 2. 4 6. men renowned for their wisedome 1. King 4. 31. also Heman and Aethan singers and musicians of the posteritie of Levithe Patriarch 1 Chr. 15. 17 19. and 16. 42. Heman being son of Ioel the son Samuel the Prophet 1 Sam. 6. 33. himselfe being also a Seer or Prophet in King Davids daies 1 Chron. 25. 5. And of the kingdome promised to David doth Aethan intreat Psal. 89. 4. c. Christs afflictions and kingdome are in these Psalmes fore-told he was the true David Hos. 3. 5. Vers. 4. draweth neere or toucheth hell or the grave So to touch or come neere to the gates of death Psal. 107. 18. Vers. 5. a man Hebr. geber that is a strong man but without abilitie or power to helpe my selfe as the Greeke saith helplesse Vers. 6 free that is acquitted or discharged from the troubles and affaires of this life for in death the prisoners rest together and the servant is free from his master Iob. 3. 18. 19. or free that is sequestred apart from others as King Azariah being leprous dwelt in an house of freedome that is alone apart from other men 2 King 15. 5. from thine hand that is from thy care helpe guidance c. as King Azariah before said was cut off from the house of the Lord 2 Chr. 26. 21. or by thine hand and so understand from the land of the living as Isa. 53. 8. Vers. 7. pit of the lowest places the nether most pit as the Greeke saith w ch the Chaldee paraphraseth thus in captivitie which is like to the nether pit darknesses or darke places so Psal. 143. 3. deepe places or gulses see Psal. 69. 3. Vers. 8. stayeth or is imposed and lieth hard billowes breaking waves of the sea see Psal. 42. 8. Vers. 9. set me abominations that is made me most abominable or loathsome to every of them can not get out so Lam. 3. 7. Iob 19. 8. Of this phrase see the Note on Psal. 77. 5. Vers. 10. languisheth or pineth away the Chaldee saith droppeth teares Compare herewith Lev. 25. 16. Vers. 11. the deceased Hebr. Rephaim dead men are so called as being incurable or unrecoverable to life so Isa. 14. 9 and 26. 14 19. Prov. 2. 18. and 9. 18. and 21. 16. See also Psal. 6. 6. The Chaldee expoundeth shall the bodies which are delivered to the dust rise up Vers. 12. perdition Hebr. Abaddon the grave where bodies perish and seeme to be lost So Iob 28. 22. and 26. 6. Vers. 13. darknesse that is the place and state of the dead called the land of darknesse and shadow of death Iob 10. 21 22. So Eccles. 6. 4. Note here the sundry titles given to the state of death land of oblivion where dead men are as is before noted which also are forgotten out of minde Psal. 31. 13. Eccles. 8. 10. and 9. 5. Vers. 16. breathing out the ghost that is ready to dye expiring through continuall miseries The Greeke saith in labours from my youth from the youth or for the shaking off that is the affliction am doubtfully troubled or distracted for feare lest evils should befall me Vers. 17. dismay suppresse or cut me off The Hebrew word is larger than usuall to increase the signification The Greeke turneth it trouble Vers. 19. my knowne acquaintance are in darknesse that is withdraw and hide them from my sight and as Iob complaineth are strangers unto me See Iob 19. 13 14. Or as the Greeke referreth it to the former and my knowne friends to wit thou hast put farre from calamitie or for the calamitie that is upon me Or as the Chaldee paraphraseth and to my knowne friends darke I am in their sight PSAL. LXXXIX The Psalmist praiseth God for his covenant 6 for his wonderfull power 16 for the care of his Church 20 and for his favour to the kingdome of David 39 He complaineth of contrary events 47 expostulateth prayeth and blesseth God An instructing Psalme of Aethan the Aezrachite I Will sing the mercies of Iehovah for ever to generation and generation will I make knowne thy faithfulnesse with my mouth For I said mercie shall be built up for ever the heavens thou wilt stablish thy faithfulnesse in them I have stricken a covenant with my chosen I have sworne to David my servant I will stablish thy seed unto eternitie to generation and generation will I build up thy throne Selah And the heavens shall confesse thy marvellous worke Iehovah also thy faithfulnesse in the Church of the Saints For who in the skie may be compared to Iehovah may be likened to Iehovah among the sons of the mighties God is daunting terrible in the secret of the Saints very much fearefull over all round about him Iehovah God of hosts who is like thee mighty Iah and thy faithfulnesse is round about thee Thou rulest over the swelling of the sea when the waves there of rise high thou stillest them Thou hast beaten down Rahab as a wounded man thou hast scattered thine enemies with the arme of thy strength Thine are the heavens thine also is the earth the world and plenty therof thou hast founded thē The North and the right side thou createdst them Tabor and Hermon in thy name they shall shout Thou hast an arme with might strong is thy hand exalted is thy right hand Iustice and judgement are the prepared place of thy throne mercie and truth goe before thy face O blessed are the people that know the shouting sound Iehovah in the light of
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
condition our matter and forme the originall word properly is a formed vessell of earth applied to our fraile estate Rom. 9. 20 21. sometime this is spoken of our fictions and sinfull imaginations Gen. 6. 5. Deut. 31. 21. and so the Chaldee interpreteth it here our evill concupiscence which carrieth us into error Vers. 15. as the grasse c. that is few and transitorie though making a faire shew Compare Psal. 90. 5 6. Iob 14. 1 2. Iam. 1. 10 11. 1 Pet. 1. 24. Vers. 16. not know it or know him that is hee shall have no more place here So Iob 7. 10. Vers. 18. to doe them this noteth the outward practise and operation of the Law whereas keeping or observing is with the heart and spirit of man Prov. 3. 1 3. and 4. 4 21. Psal. 78. 8. Vers. 19. prepared his throneâ— or stabâ—â—â—he it a signe of dominion and gover 〈…〉 be administred in heaven whereby the Church is figured Rev. 4. 1. 2. See also Psal. 9. 5 8 9. and 11. 4. Vers. 20. hearkning or to hearken to obey and this noteth a willing and ready minde in the Angels and our Lord teacheth vs to pray for the like Mat. 6. 10. The Hebrew phrase to obey may be Englished obeying as the like in Psal. 104. 15 21. and 105. 11. See also Psal. 49. 15. and 65. 11. Vers. 21. his hosts or armies the thrones principalities powers c. that are in the heavenly places Eph. 3. 10. Col. 1. 16. for they are his hosts 1 King 22. 19. Gen. 32. 2. and generally all creatures are his hosts see Psal. 24. 10. ministers the Angels which minister unto him Psal. 104. 4. Dan. 7. 10. the same title is given also to men Esa. 61. 6. PSAL. CIV A meditation upon Gods powerfull workes and wonderfull providence in creating and governing the world and creatures therein 31 Gods glory is eternall 33 The Prophet voweth perpetually to praise him MY soule blesse thou Iehovah Iehovah my God thou art vehemently great thou araiest thy selfe with Majesty and comely honour Deeking him-selfe with light as with a garment stretching out the heavens as a curtaine Planchering his lofts in the waters making the clouds his Chariot walking vpon the wings of the wind Making his Angels spirits his Ministers a flaming fire He hath founded the earth upon her bases it shall not bee moved for ever and aye Thou coveredst it with the deepe as with a raiment the waters stood above the mountaines At thy rebuke they fled at the voice of thy thunder they hasted away The mountaines they went up the vallies they went downe to the place which thou foundest for them Thou didst set a bound they shall not passe they shall not returne to cover the earth That sendeth wel-springs in the vallies they walke betweene the mountaines They give drinke to all the wilde beasts of the field the wilde asses breake their thirst By them the fowle of the Heaven dwelleth from betweene the branches they give the voice That watreth the mountaines from his lofts the earth is filled with the fruit of thy workes That maketh grasse to grow for cattle and the herbe for the use of man bringing forth bread out of the earth And wine that rejoyceth the heart of sorry man making the face chearefull with osle and bread that upholdeth the heart of sorry man Tilled are the trees of Iehovah the Cedars of Lebanon which he planted That there the birds may make their nest the Storke the Fir trees are her house The high mountaines for the wilde goats the rocks a shelter for the conies He made the Moone for appointed times the Sunne knoweth his going downe Thou puttest darknesse and it is night in it doe creep forth all wilde beasts of the wood The lurking Lions roaring for the prey and seeking their meat of God The Sunne riseth they gather them away and couch downe in their dens Out goeth man unto his worke and to his labour till evening How many are thy workes Iehovah all of them hast thou done in wisdome the earth is full of thy riches This Sea great and wide of spaces there are creeping things even innumerable small wilde beasts with great There goe the ships Levjathan whom thou hast formed to play therein They all looke attentively unto thee to give them their food in his time Thou givest it to them they gather it thou openest thine hand they are filâ—ed with good Thou hidest thy face they are suddenly troubled thou gatherest their spirit they breath out the ghost and returne unto their dust Thou sendest forth thy spirit they are created and thou renewest the face of the earth The glory of Iehovah be for ever rejoyce let Iehovah in his deeds He looketh upon the earth and it trembleth he toucheth the mountaines and they smoke I will sing to Iehovah in my life I will sing Psalmes to my God while I am Sweet shall my meditation be of him I will rejoyce in Iehovah Consumed be sinners out of the earth and wicked men be they no more my soule blesse thou Iehovah Halelujah Annotations ANd comely honour that is shewest thy selfe by all thy works to be God over all to whom glory and honour is due Therefore God challengeth Iob and so all men to doe thus if they can and they shall be celebrated of him Iob 40 4 5. 9. Of these words see Psal. 8. 2 6. Vers. 2. Decking or clothing or He clotheth to wit himselfe with light dwelling in the light that none can attaine unto 1 Tim. 6. 16. and at first commanding the light to shine out of darknesse wherewith he decked the world Gen. 1. 3. 2 Cor. 4. 6. as a curtaine that is as a canopie or tent Song 1. 5. Ier. 49. 29. when he spred out the firmament by himselfe alone Gen. 1. 6. Esa. 44. 24. and 51. 13. Iob 37. 18. Vers. 3. Planchering He plancketh or planchereth his lofts or upper chambers that is the clouds aloft or upper regions of the aire as after in vers 13. in the waters among them or with waters which are above in the firmament Gen. 1. 7. where God bindeth the waters in the clouds and the cloud is not broken under them Iob 26. 8. making or putting that is disposing them his Chariot to sit and ride on as Esa. 19. 1. Rev. 14. 14. Compare Psal. 18. 11. Vers. 4. spirits that is spirituall substances so differing from Christ who is no made or created spirit but the maker of all things Psal. 102. 26. and from men made of flesh and bloud Luk. 24. 39. The originall word also signifieth winds and Angels by interpretation are messengers whereupon some translate he maketh the winds his messengers but the Holy Ghost in Heb. 1. 7. sheweth this to be spoken of Angels properly who are named also ministring spirits Heb. 1. 14. flaming fire effectuall in their administration the Angels therefore have appeared like horses and Chariots of fire 2 King 6. 17. and 2.
and soule See Psal. 23. 4. Esa. 49. 9. and 9. 2. Mat. 4. 15. Luk. 1. 79. affliction as with cords and fetters see Iob 36. 8 9 c. Vers. 16. barres that is all the most strong hinderances so Isa. 45. 2. Vers. 17. Fooles evill disposed persons so named of their unadvised rashnesse see Psal. 38. 6. are afflicted or bring affliction on themselves Vers. 18. soule that is appetite see the like in Iob 33. 20. and the contrary in Psal. 78. 18. gates that is imminent perill of death see Psal. 9. 14. Iob 33. 22. Vers. 20. healeth them example in Hezekiah 2 King 20. 1. 4 5 7. and the contrary in Asa 2 Chron. 16. 12 13. for God woundeth and healeth Deut. 32. 39. Hos. 6. 1. Iob 33. 19 24. corruptions that is corrupting diseases or corrupting graves whereinto they are ready to come see Psal. 7. 16. Iob 33. 28 30. Vers. 22. of confession that is thank-offerings see Psal. 50. 14. Vers. 23. doe labour that is occupie or get their living so Rev. 18. 17. Vers. 25. raiseth up or maketh stand which noteth also the continuance of the storme See an example Ion. 1. 4. Vers. 29. he setteth or restoreth firme See Mat. 8. 26. Ion. 1. 15. Vers. 30. because they or when they that is the waves Vers. 32. the sitting or the Assise session of the Elders or Senators the governours of the people whom the Chaldee calleth Wise men And from this Psalme and this verse of it the Hebrewes have this Canon Foure must confesse unto God The sicke when he is healed the prisoner when he is released out of bonds they that goe downe to sea when they are come up to land and waifaring men when they are come to the inhabited land And they must make confession before ten men and two of them wise men Psal. 107. 32. And the manner of confessing and blessing is thus He standeth among them and blesseth the Lord the King eternall that bounteously rewardeth good things unto sinners c. Maimony in Misr treat of Blessings chap. 10. sect 8. Vers. 33. He putteth rivers that is hee turneth watry fruitfull places to a dry barren desart Rivers here as waters in Isa. 32. 20. Eccles. 11. 1. are put for most fertile grounds as wildernesse for a dry barren ground Deut. 8. 15. issues that is places where water-springs are thirstinesse that is a thirsty dry land Vers. 34. saltnesse that is a salt barren land so Ier. 17. 6. Iob 39. 6. for salt causeth barrennesse Deu. 29. 23. Iudg. 9. 45. The Chaldee paraphraseth The fruitfull land of Israel he layeth waste like Sodom which was overthrowne for the evill of them that dwelt therein Vers. 35. land of drought that is a dry barren land compare Isa. 41. 18. Vers. 37. yeeld fruitfull revenue Heb. make fruit of revenue or increase see Psal. 1. 3. Vers. 39. And they are that is And againe when he curseth them they are minished c. the contrary to the former blesseth is to bee understood as in the Law Deut. 28. 4 18. Or as the Chaldee expoundeth it And when they sinne they are diminished restraint either of libertie by imprisonment as Isa. 53. 8. or of any blessing Vers. 40. contempt a base contemptible estate so Iob 12. 21. deformed wildernesse or wilde ground unordered so Iob 12. 24. Vers. 41. raiseth up or setteth in a high place safely so 1 Sam. 2. 8. Psal. 1 13. 7 8. Vers. 42. all injurious evill that is all evill persons that deny Gods providence or blame his administration shall have their mouthes stopped so Iob 5. 16. and so pride is for proud persons Psal. 36. 12. Vers. 43. Who is wise a complaint how few there be that marke these things and an intimation that every wise man will observe them so Hos. 14. 10. Ier. 9. 12. and they shall or as before who will understand PSAI. CVIII David incourageth himselfe to praise God 6 He praieth for Gods assistance according to his promise 11 His confidence in Gods helpe A Song a Psalme of David O God mine heart is firmely prepared I will sing and sing Psalme yea with my glory Raise up Psalterie and Harpe I will raise up at the day dawning I will confesse thee among the peoples O Tehovah and will sing Psalmes to thee among the Nations That thy mercy is great above the heavens and thy truth unto the skies Be thou exalted over the Heavens O God and over all the earth thy glory That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will bee glad I shall divide Shechem and measure the vally of Succoth Gilead shall be mine Manasseh mine and Aephrajim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Edom I shall cast my shooe over Palestina I will shout Who will leade mee along to the city of strong defence who will conduct me into Edom Wilt not thou O God which hadst cast us away and wouldst not goe forth O God in our hosts O give thou us helpe from distresse for false vanitie is the salvation of man Through God wee shall doe valiantnesse and hee will tread downe our distressers Annotations YEa with my glorie that is with my soule and tongue as Psal. 16. 9. or Yea my glory to wit shall sing This Psalme is composed of the 57. Psalme from the 8. verse to the end and of the 60. Psalme from the 7. verse to the end see the Annotations there Vers. 7. answer me or us see Psal. 60. 7 c. Vers. 14. valiantnesse that is valiantly and so prevaile as Balaam prophesied Numb 24. 18. PSAI. CIX David complaining of his slanderous enemies under the person of Iudas devoteth them 16 He sheweth their sinne 21 Complaining of his owne miserie he prayeth for helpe 29 He promiseth thankefulnes To the Master of the Musicke a Psalme of David O God of my praise cease not as deafe For the mouth of the wicked one and the mouth of deceit are opened against me they have spoken with me with a tongue of falshood And with words of hatred have they compassed meabout and warred against me without cause For my love they are adversaries to me and I give my selfe to prayer And they put upon me evill for good and hatred for my love Set in office over him the wicked one and let the adversary stand at his right hand When he shall be judged let him goe forth wicked and his prayer be to sinne Let his dayes be few his office let another take Let his sonnes bee fatherlesse and his wife a widow And let his sonnes wandering wander and beg and seeke out of their desolate places Let the Creditor insnare all that he hath and let strangers make spoile of his labour Let there bee none extending mercy to him and let there be none shewing favour to his fatherlesse children Let his posterity be appointed to cutting off in
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
gracious c. as Psal. 111. 4. or of the godly man that he is gracious c. as the next verse sheweth or of the light that it is gracious c. meaning it of God who is our light as Psal. 27. 1. Vers. 5. will moderate or measure out or carry and dispense them as the Greeke explaineth it by the similitude of a steward his words or affaires matters en-judgement or with discretion as is fit and right Psal. 25. 9. Ezek. 34. 16. Vers. 6. Surely or For compare Psal. 15. 5. Vers. 7. heare-say or hearing that is tidings fame rumour or report which he heareth as the word signifieth Rom. 10. 16 17. So that which one Evangelist calleth akoé hearing Mark 1. 28. another calleth echos sound or ecchoe Luke 4. 37. both meaning fame or rumour See the contrary to this in the wicked Ier. 49. 23. fixed or firmely prepared not to be moved with ill tidings Vers. 8. he see to wit Gods worke or reward see Psal. 54. 9. The Chaldee otherwise thus till hee see redemption in distresse Vers. 9. scattâ—red to wit his riches as the Chaldee explaineth it that is given and lent it freely without looking for any thing thereof as Luke 6. 35. though thereby he is more increased Prov. 11. 24. See 2 Cor. 9. 9. justice this generally is all righteousnesse sometime almes see Psal. 24. 5. his horne that is power and glory so the Chaldee saith his strength see Ps. 75. 5. 11. and 92. 11. and 89. 18 25. 1 Sam. 2. 1. Vers. 10. the desire that is the thing that hee desireth shall not be granted him Compare Prov. 10. 24 28. and 13. 12. PSAL. CXIII An exhortation to praise God for his excellency 6 for his mercy Halelu-jah PRaise ye servants of Iehovah praise ye the name of Iehovah Blessed be the name of Iehovah from this time and for ever From the rising of the Sunne unto the going in of the same praised be the name of Iehovah Iehovah is high above all nations his glory is above the heavens Who is like Iehovah our God that lifteth himselfe high to sit That debaseth himselfe low to see in the heavens and in the earth Hee raiseth the poore from the dust he lifteth up the needy from the dung To set him with bounteous Princes with the bounteous Princes of his people Hee maketh the barren of house to dwell a joyfull mother of children Halelu-jah Annotations FRom this time or from now henceforth So Psa. 115. 18. and 121. 8. and 131. 3. Vers. 3. rising that is the east part of the world as Psal. 103. 12. going in or going downe that is the west where the Sunne is said to goe in as when it riseth to come out Gen. 19. 28. meaning by east and west all the world over so Mal. 1. 11. Vers. 5. lifteth high to sit or to dwell that is as the Greeke explaineth it dwelleth on high and so after seeth the things below Vers. 7. from the dust that is from base estate as 1 King 16. 2. So after from dung as Lam. 4. 5. This speech is taken from 1. Sam 〈…〉 Vers. 9. the barren of house that is the woman which never had children as on the contrary fruit full women are said to build their husbands houses Ruth 4. 11. so house is used for children or 〈…〉 Psal. 115. 10. 12. Exod. 1. 21. See also Psal. 68 7. The Scriptures apply this to the Church of the Gentiles as Rejoyce O barren that diddest not beare c. Esa. 54. 1. Gal. 4. 26 27. PSAL. CXIV The deliverance of Israel out of Egypt affected the dumbe creatures all the earth are thereupon exhorted to feare God WHen Israel went out from Egypt the house of Iakob from the people of a barbarous speech Iudah was for his sanctuary Israel his dominions The sea saw and fled the Iarden turned about backward The Mountains leaped like Rams the hills like younglings of the flocke What alied thee O sea that thou fleddest O Iarden that thou turnedst about backward O mountaines that ye leaped like Rams ye hils like younglings of the flocke At the presence of the Lord tremble thou earth at the presence of the God of Iakob That turneth the rocke to a lake of waters the flint to a fountaine of waters Annotations BArbarous speech or speaking barbarously of a strange rude uncouth language This word is here onely used and meaneth all speech that was not understood of Gods people which hee that speakath is called of the Apostle a Barbarian that is a stranger 1 Cor. 14. 11. even as here also the Chaldee turneth it Spiritually it meaneth such as speake against the faith the language of Canaan Isa. 19. 18. Vers. 2. Iudah that is the congregation of that tribe which was most principall Num. 〈◊〉 3. and 7. 12. and 10. 14. was or became and it is of the feminine gender to signifie the Congregation usually named a daughter as Ps. 9. 15. his sanctuary sanctity or sanctification which God had sanctified to dwell among them Levit. 19. 2. and 20. 7 26. and 26. 11 12. 2 Cor. 6. 16. The Chaldee explaineth it thus The Church of the house of Iudah was united to his holinesse Israel to his dominions dominions or dominations seigniories ruling over the tribes by his lawes and spirit Vers. 3. The sea the red sea thorow which Israel passed Exod. 14. 21. Psal. 77. 17. and 78. 13. and 66. 6. and 136. 13. the Iarden the great river in the land of Canaan Ios. 3. Psal. 66. 6. Vers. 4. The mountaines Sinai Horeb and other hills in the wildernesse quaked Exod. 19. 18. Hab. 3. 6 10. Psal. 68. 9. So leaping is used also in Psal. 29. 6. The Chaldee paraphraseth When hee gave his law to his people the mountaines leaped c. younglings Hebr. sonnes meaning Lambs so vers 6. Vers. 5. What ailed thee or what was to thee Vers. 7. At the presence or At the face or Before the Lord. For these phrases are used indifferently as milliphnei at the presence 1 Chron. 16. 33. is liphnei before Psal. 96. 13. So Milliphnei before or from the face 1 Chro. 19. 18. for which in 2 Sam. 10. 18. is Miphnei before tromble thou with paine as a woman in travell see Psal. 29. 8. It is an answer to the former question and therefore may also be turned the earth trembled as the like is observed in Psal. 22. 9. and so the Greeke here translateth the earth was shaken Vers. 8. the flint that is hard flinty rocke as is explained Deut. 8. 15. Compare Isa. 41. 18. PSAL. CXV Because God is truly glorious and idols are vanitie 9 he exhorteth to confidence in God who is to be blessed for his blessings NOt unto us Iehovah not unto us but unto thy name give the glory for thy merey for thy truth Wherefore should the heathens say Where is now their God And our God is in the heavens whatsoever pleaseth him hee doth Their idols
I have not declined 52. I remembred thy judgements of old O Iehovah and conforted my selfe 53. A burning horrour hath taken hold on me for the wicked the forsakers of thy law 54. Thy statutes have beene songs to me in the house of my pilgrimages 55. I remembred in the night thy name O Iehovah and observed thy law 56. This was to mee because I kept thy precepts 57. My portion Iehovah I have said to observe thy words 58. I have earnestly besought thy face with all the heart be gratious to mee according to thy saying 59. I thought upon my waies and turned my feet unto thy testimonies 60. I made haste and delayed not to observe thy commandements 61. Bands of the wicked have robbed mee thy law I have not forgotten 62. At mid-night will I rise to confesse unto thee for the judgements of thy justice 63. I am a companion to all that feare thee and that observe thy precepts 64. The earth is full of thy mercy Iehovah learne me thy statutes 65. Thou hast done good with thy servant Iehovah according to thy word 66. Learne mee goodnesse of reason and knowledge for I have beleeved in thy commandements 67. Before I was afflicted I was astray but now I observe thy saying 68. Good art thou and doest good learne me thy statutes 69. The proud have forged against me falshood I with all the heart doe keep thy precepts 70. Their heart is grosse as fat I in thy law have delighted my selfe 71. It is good for me that I was afflicted that I may learne thy statutes 72. The law of thy mouth is better to me than thousands of gold and silver 73. Thine hands have made mee and fashioned me make me to understand that I may learne thy commandements 74. They that feare thee shall see me and rejoyce because I have hopefully waited for thy word 75. I know Iehovah that thy judgements are justice and with faithfulnesse thou hast afflicted me 76. Oh let thy mercy be to comfort me according to thy saying unto thy servant 77. Let thy tender mercies come to me that I may live for thy law is my delights 78. Let the proud be abashed for with falshood they have depraved me I doe meditate in thy precepts 79. Let those turne to mee that feare thee and that know thy testimonies 80. Let my heart be perfect in thy statutes that I be not abashed 81. My soule fainteth for thy salvation I hopefully wait for thy word 82. Mine eies faile for thy word saying when wilt thou comfort me 83. Though I am like a bottell in the smoake I have not forgotten thy statutes 84. How many are the dayes of thy servant When wilt thou doe judgement on my persecutors 85. The proud have digged for mee pits of corruption which are not according to thy law 86. All thy commandements are faithfulnesse with falshood do they persecute me help thou me 87. Almost they had consumed me in the earth but I have not forsaken thy precepts 88. According to thy mercy quicken thou me and I will observe the testimonie of thy mouth 89. For ever O Iehovah thy word is stedfast in the heavens 90. Thy faithfulnesse is to generation and generation thou hast stablished the earth and it shall stand 91. To thy judgements they stand this day for they all are thy servants 92. Vnlesse thy law had beene my delights then had I perished in mine affliction 93. For ever I will not forget thy precepts for by them thou hast quickened me 94. I am thine save thou me for I have sought thy precepts 95. The wicked have waited for me to destroy me I consider thy testimonies 96. Of all perfection I have seene an end large is thy commandement vehemently 97. O how I love thy law all the day it is my meditation 98. Thou makest mee wiser than mine enemies by thy commandements for for ever it is with me 99. I am more prudent than all my teachers for thy testimonies are my meditation 100. I am of more understanding than the Elders because I have kept thy precepts 101. I have restrained my feet from every evill way that I may observe thy word 102. I have not departed from thy judgements for thou hast taught me 103. How sweet are thy sayings to my palate more than honey to my mouth 104. By thy precepts I have gotten understanding therefore I hate every path of falshood 105. Thy word is a lampe to my foot and a light to my path 106. I have sworne and will ratifie it to observe the judgements of thy justice 107. I am afflicted very vehemently Iehovah quicken thou mee according to thy word 108. The free offerings of my mouth favourably accept thou oh Iehovah and learne mee thy judgements 109. My soule is in my hand continually and thy law I have not forgotten 110. The wicked have laid a snare for me and from thy precepts I have not strayed 111. I possesse for heritage thy testimonies for ever for they are the joy of mine heart 112. I have inclined mine heart to doe thy statutes for ever to the end 113. I hate vaine thoughts and I love thy law 114. Thou art my secret place and my shield I hopefully wait for thy word 115. Depart from me yee evill doers that I may keepe the commandements of my God 116. Vphold me according to thy saying that I may live and let me not be abashed for my hope 117. Sustaine me and I shall be saved and I will delight in thy statutes continually 118. Thou hast troden downe all them that stray from thy statutes for their deceit is falshood 119. Like drosse thou makest cease all the wicked of the earth therfore I love thy testimonies 120. My flesh feeleth horrour for dread of thee and I feare for thy judgements 121. I have done judgement and justice leave me not to mine oppressours 122. Be surety for thy servant for good let not the proud oppresse mee 123. Mine eyes faile for thy salvation and for the sayings of thy justice 124. Doe with thy servant according to thy mercy and learne mee thy statutes 125. I am thy servant give me understanding that I may know thy testimonies 126. It is time for Iehovah to doe they have made frustrate thy law 127. Therfore I love thy commandements above gold and above fine gold 128. Therefore all thy precepts of every thing I hold righteous I hate every way of falshood 129. Marvellous are thy testimonies therfore doth my soule keepe them 130. The opening of thy words giveth light giving understanding to the simple 131. I opened wide my mouth and panted for I longed for thy commandements 132. Turne the face unto me and be gracious to me according to the judgement towards those that love thy name 133. Firmely direct my steps in thy saying and let not any iniquitie have dominion over mee 134. Redeeme mee from the oppression of men and I will observe thy precepts 135. Make thy face
Vers. 164. Seven times that is often for seven is used for many as Levit. 26. 18. Prov. 24. 16. and 26. 25. 1 Sam. 2. 5. Vers. 165. is no stumbling blocke or they have no offence or scandall So in 1 Ioh. 2. 10. he that loveth his brother there is no scandall in him Hee walkes without feare of falling Vers. 172. resound or sing Hebr. answer Vers. 175. Let my soule live that is Let mee wholly live as on the contrary let my soule die Iudg. 16. 30. Vers. 176. a lost sheepe a sheepe of perdition or perishing that is ready to perish All we like sheepe have gone astray Isa. 53. 6. PSAL. CXX The Prophet prayeth against and reproveth the evill tongue 5 and complaineth of his necessary conversation with the wicked A song of degrees VNto Iehovah in my distressednesse I cried and he answered me Iehovah deliver thou my soule from the lip of falshood from the tongue of deceit What shall it give thee and what shall it adde to thee tongue of deceit Sharpe arrowes of a mightie one with coales of Iuniper Woe is me that I sojourne with Meshec dwell with the tents of Kedar My soule it hath much dwelt with him that hateth peace I am for peace and when I speak they are for warre Annotations OF degrees or of ascensions of heights Hebr. ham-mahaloth that is a Psalme to be sung with an high voice as the Levites are said to praise God with a great voice on high Hebr. le-mahlah 2 Chron. 20. 19. Or this title noteth the excellencie of the song for short grave and pithy sentences as Adam ham-mahalah is a man of eminencie or of high degree 1 Chron. 17. 17. Sundry other waies is this title understood as of the staires that went up to the house of the Lord whereon the singers should stand and this the Chaldee favoureth also of the comming up from Babylon called mahalah an a scension Ezr. 7. 9 c. Fifteene Psalmes together have this title prefixed distressednesse that is sore distresse the Hebrew addeth a letter to increase the signification so helpfulnesse for full helpe Psal. 44. 27. cried in Chaldee prayed and he received my prayer Vers. 3. What shall it give or as the Greeke hath what shall be given that is what good or profit shalt thou get meaning none at all The verbe active is often used passively see Psal. 32. 9. and 36. 3. Or what shall be meaning God or any one give to thee O deceitfull tongue it adde or be added to wit as good or advantage so Psal. 115. 14. tongue this may also be read what shall the tongue of deceit give to thee that is profit thee speaking to the calumniator Vers. 4. arrowes c. This may note out the hurt of a guileful tongue whose evill words are like arrowes Ps. 64. 4. Prov. 25. 18. or the reward which God will give the deceitfull tongue his plagues like arrowes Psal. 45. 6. Deut. 32. 23. Ezek. 5. 16. coales of Iuniper which wood in burning smelleth sweet but the coales thereof burne extremely and last long so that under the ashes the glowing coales may be kept as some write a yeere long So it fitly noteth the long lasting infamy of an evill tongue Or if we referre it to Gods judgements they are severe and durable as Deut. 28. 59. Ps. 18. 9. and 140. 11. Vers. 5. sojourne or am a pilgrim a stranger with Meshec that is with a profane and barbarous people like the posteritie of Meshec and Kedar mentioned in Gen. 10. 2. and 21. 13. Meshec signifieth length or protraction and so may here be taken for no proper name but I sojourne so long and thus the Greeke turneth it my peregrination is prolonged Tents of Kedar the sonne of Ismael Gen. 25. 13. whose children dwelt in Arabia Esa. 21. 13 17. therefore the Chaldee here turneth it Arabians they dwelt in Tents or Cottages in the wildernesse as shepherds See also Esa. 42. 11. Ier. 49. 28 29. Ezek. 27. 21. Vers. 6. it hath much or to it selfe in it own seeming hath long dwelt so Psal. 123. 4. Vers. 7. for peace or to peace as after for or to warre that is addicted thereto or understand a man of peace that is peacefull as the Greeke expoundeth it so Iob 5. 24. and 21. 9. 2 Sam 17. 3. See the like phrase Psal. 109. 4. Also in Obad. 7. thy bread for men of thy bread PSAL. CXXI The great safetie of those that trust in Gods protection A Song of degrees I Lift up mine eies unto the mountaines from whence shall come mine helpe Mine helpe commeth from with Iehovah which made heavens and earth Let him not give thy foot to be moved let him not slumber that keepeth thee Loe he will not slumber nor sleepe that keepeth Israel Iehovah is thy keeper Iehovah thy shadow upon thy right hand The Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill he will keepe thy soule Iehovah will keepe thy going out and thy comming in from this time and for ever Annotations OF degrees or for-degrees or ascensions see the first note on the former Psalme the mountains Sion and Merijah where was the Sanctuary of God who had his foundation in the holy mountains Ps. 87. 1. w ch was a figure of the heavens Heb. 9. 24. and sometime mountaines and heavens are used for the same as Ps. 18. 8. with 2 Sam. 22. 8. So the meaning is that when he looked up to God for helpe he received it Or we may read it thus Shall I lift up mine eyes to the mountaines that is to the places where Idols are worshipped Deut. 12. 2. as if he should say farre be it from me For in vaine is helpe expected from the hills or the multitude of the mountaines but in Iehovah our God is the salvation of Israel Ier. 3. 23. The lifting up of the eyes signifieth hope and expectation Ezek. 18. 6. So Psal. 123. 1. Vers. 3. to be moved or to slide or to commotion which meaneth a falling into evill see Psal. 38. 17. not 〈…〉 ber that is not neglect any care or diligence for thy good Psal. 132. 4. Prov. 6. 4. Esai 5. 27. Vers. 5. shadow that is protection comfort and refreshing from heat Esa 25. 4. and 4. 6. Num. 14. 9. See also Psal. 1â—9 31. Vers. 6. The Sunne which annoyeth with heat as the Moone doth with cold vapours Ion. 4. 8. Gen. 31. 40. And the Sunne and Moone being rulers of day and night Psal. 136. 8 9. imply all other things whatsoever But this hath reference to Gods protection of Israel in the wildernesse Exod. 13. 21. Esai 4. 5. Vers. 8. Thy going out and oomming in that is all thy administration affaires and actions See the like phrase Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. and 9. 28. PSAL. CXXII Davids joy for the Church and prayer for the peace thereof A
Song of degrees of David IRejoyced in them that said unto me We will goe into the house of Iehovah Our feet have beene standing in thy gates O Ierusalem Ierusalem builded as a citie that is joyned to it selfe together Whither the tribes goe up the tribes of Iah to the testimonie of Israel to confesseunto the name of Iehovah For there are set thrones for judgement thrones of the house of David Aske ye the peace of Ierusalem safe quietnesse have they that love thee Peace be in thy fort safe quietnesse in thy Palaces Because of my brethren and my neighbours I will speake O peace be in thee Because of the house of Iehovah our God I will seeke good for thee Annotations IN them or for them Greeke for the things that were said we will or let us goe exhorting one another as Deut. 33. 19. house which the Chaldee expoundeth house of the Sanctuarie of the Lord. Vers. 3. joyned to it selfe compact fitly framed and builded together for an habitation of God through the spirit Ephes. 2. 21 22. so the curtaines of the tabernacle were conjoyned Exod. 26. 3. Vers. 4. to the testimony that is the Arke wherein were the tables of testimonie and from whence God testified his presence by oracle Exod. 25. 21 22. or by the testimony to Israel that is according to the charge given for their comming thither Deut. 16. 16 17. Vers. 5. are set or sit thrones that is they stand or remaine still or are set active for passive as Psal. 36. 3. of the house or for the house that is the posteritie as Psal. 115. 10. The Chaldee saith for the Kings of the house of David Vers. 6. Aske that is Desire or pray for the peace in Greeke the things that belong to the peace see the like speech Luke 19. 42. Ier. 15. 5. 〈◊〉 safe quietnesse have or they shall have safe ease or tranquillitie prosperitie the word meaneth both quietnesse from troubles and abundance of welfare so Psal. 30. 7. and 73. 12. Vers. 7. fort or rampart frontier whereof hee speaketh in Lam. 2. 8. Vers. 9. good for thee or thy good see Neh. 2. 10. PSAL. CXXIII A profession of patient confidence in God and prayer to be delivered from contempt A Song of degrees VNto thee lift I up mine eyes O thou that sittest in the heavens Loe as the eyes of servants are unto the hand of their Masters as the eyes of a maiden unto the hand of her mistresse so our eyes unto Iehovah our God untill that hee be gracious unto us Be gracious to us Iehovah be gracious to us for wee are very much filled with contempt Our soule it is very much filled with the scorning of those that are at ease the contempt of the proud Annotations SIttest that is reignest governest judgest for heaven is Gods throne Esai 66. 1. Vers. 2. that he be gracious or shew mercie this noteth continuall prayer without fainting as Luke 18. 1 7. Vers. 4. it is or to it selfe as Psal. 120. 6. of the proud or be to the proud as a Prayer that the evill may turne upon themselves PSAL. CXXIV David teacheth Israel to blesse God for their deliverance A Song of degrees of David EXcept Iehovah that he had beene for us now let Israel say Except Iehovah that he had been for us when men rose up against us Then they had swallowed us up alive when their anger was kindled against us Then the waters had overflowed us the streame had passed over our soule Then the proud waters had passed over our soule Blessed be Iehovah who hath not given us for a prey unto their teeth Our soule as a bird is escaped out of the snare of the fowlers the snare is broken and we are escaped Our helpe is in the name of Iehovah the maker of heavens and earth Annotations EXcept Iehovah that he or But for Iehovah who was The Chaldee saith Except the word of the Lord c. Vers. 2. men in Chaldee sinfull men Vers. 4. waters that is sinfull people as Isa. 59. 19. Rev. 17. 15. Vers. 5. proud waters the Chaldee expoundeth it the King whose Campe is like the high waters of the Sea PASL. CXXV The safety of such as trust in God 4 A prayer for the godly and against the wicked A Song of degrees THey that trust in Iehovah shall be as mount Sion which is not moved but remaineth for ever Ierusalem th◠mountaines are round about it and Iehovah is round about his people from this time and for ever For the rod of wickednesse shall not rest upon the lot of the just that the just put not forth their hands unto any injurious evill Doe good O Iehovah unto the good and to the righteous in their hearts But they that turne a side to their crookednesses Iehovah will lead them away with the workers of painfull iniquitie Peace shall be upon Israel Annotations THey that crust The Chaldee explaineth it The just which trust in the Word of the Lord. Vers. 2. and Iehovah that is and so Iehovah which the Chaldee expoundeth the divine presence or majestie of the Lord. Vers. 3. of wickednesse that is of the wicked as pride for proud men Psal. 36. 12. and their rod meaneth their dominion or power as Psal. 2. 9. lot that is inheritance as Ios. 18. 11. 1 Pet. 5. 3. Vers. 5. crookednesses crooked wayes or vices lead them away or make them goe away that is to die as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. So the Chaldee paraphraseth will lead them to Hell and their part shall be with the workers of iniquitie PSAL. CXXVI The Church celebrating her incredible returne out of captivitie prayeth for and prophesieth the good successe thereof A Song of degrees VVHen Iehovah returned the captivitie of Sion we were like them that dream Then was our mouth filled with laughter and our tongue with joyfull shouting then said they among the heathens Iehovah hath done very great things with them Iehovah hath done very great things with us we are joyfull Turne thou O Iehovah our captivitie as the streames in the South They that sow with teares shall reap with joyfull shouting He going goeth and weepeth bearing the sowing seed he comming commeth with joyfull shouting bearing his sheaves Annotations THe captivitie or the reversion that is the multitude of captives returning from bondage See Psal. 14. 7. and 68. 19. Deut. 30. 3. The returne from Babels bondage figured our redemption by Christ Esa. 10. 21 22. Rom. 9. 27. And to returne the captivitie sometime is to restore all that was lost Iok 42. 10. that dreame that felt joy and comfort incredible which we doubted whether it were true or not as did Peter Act. 12. 9. See also Esai 29. 7 8. The Chaldee expoundeth it like sleepers which wake from their dreames Vers. 2. joyfull shout or song or shrill singing so vers 5 6. Compare Iob 8. 21. done very great things or done magnificently or
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelâ—â—jah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS