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
enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
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
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
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.
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
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
after the tribulation of those daies So in Dan. 2. 44. In that is After the daies of these Kings was dead both the King and all other that sought Moses life Exod. 4. 19. servitude or bondage in Greeke workes which as appeareth continued though the King was dead The Chaldee addeth servitude which was hard upon them came up or ascended up to heaven This their misery and Gods mercy in releasing them is often mentioned and was by the Israelites remembred in their land every yeere Deut. 26. 6. 7. 8. Num. 20. 16. Vers. 24. covenant whereof see Gen. 15. 14. and 26. 13. and 46. 4. which God is said to remember after the manner of men when hee sheweth care of performance See Gen. 8. 1. V. 25. knew namely their sorrowes as is expressed in Exod. 3. 7. or knew them in their sorrowes that is cared for them as knowing often signifieth Psal. 31. 8. and 1. 6. Prov. 12. 20. The Greek translateth it hee was knowne unto them The Chaldee he said by his word that he would deliver them CHAP. III. 1. Moses keepeth Iethros flocke 〈◊〉 God appeareth to him in a burning bush 9 He sendeth him to deliver Israel 14 The Name of God is declared 15 His message to Israel 18 and to the king of Egypt 19 The kings resistance Egypts plagues and Israels departure with rich spoiles are foretold AND Moses was feeding the flocke of Iethro his father in law the Priest of Midian and he led the flocke behind the wildernesse and came to the mountaine of God to Horeb. And the Angell of Iehovah appeared unto him in a flame of fire out of the midst of a bramble-bush and hee saw and behold the bramble-bush burned with fire and the bramble-bush was not consumed And Moses said I will turne aside now and see this great sight why the bramble-bush is not burnt And Iehovah saw that hee turned aside to see and God called unto him out of the midst of the bramble-bush and said Moses Moses and hee said Loe here I am And hee said Draw not nigh hither put thy shooes from off thy feet for the place the which thou standest upon is holy ground And he said I am the God of thy father the God of Abraham the God of Isaak and the God of Iakob and Moses hid his face for he feared to look upon God And Iehovah said Seeing I have seene the affliction of my people which are in Egypt and have heard their out-cry because of their taske-masters for I know their sorrowes And I am come downe to deliver them out of the hand of the Egyptians and to bring them up out of that land unto a good land and a large unto a land flowing with milke honey unto the place of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite And now behold the out-cry of the sonnes of Israel is come unto me I have also seen the oppression wherewith the Egyptians oppresse them And now come and I will send thee unto Pharaoh and bring thou forth my â—â—â—â—le the sonnes of Israel out of Egypt And Moses said unto God Who am I that I should goe unto Pharaoh and that I should bring 〈◊〉 sons of Israel out of Egypt And he said Certainly I will be with thee and this shall be unto thee a signe that I have sent thee when thou hast brought forth the people out of Egypt yee shall serve God at this mountaine And Moses said unto God Behold when I come unto the sonnes of Israel and shall say unto them The God of your fathers hath sent me unto you and they shall say to me What is his name what shall I say unto them And God said unto Moses I am that I am and he said Thus shalt thou say unto the sonnes of Israel I am hath sent me unto you And God said moreover unto Moses Thus shalt thou say unto the sonnes of Israel Iehovah the God of your fathers the God of Abraham the God of Isaak and the God of Iakob hath sent mee unto you this is my name for ever and this is my memoriall to generation and generation Goe and gather together the Elders of Israel and say unto them Iehovah the God of your fathers hath appeared unto mee the God of Abraham of Isaak and of Iakob saying Visiting I have visited you and that which is done to you in Egypt And I have said I will bring you up out of the affliction of Egypt unto the land of the Canaanite and the Chethite and the Amorite and the Pherizzite and the Evite and the Iebusite unto a land flowing with milke and honey And they shall hearken to thy voice and thou shalt come thou and the Elders of Israel unto the King of Egypt and you shall say unto him Iehouah the God of the Hebrewes hath met with us and now let us goe wee beseech thee three daies journey into the wildernesse that wee may sacrifice to Iehovah our God And I doe know that the king of Egypt will not grant you to goe no not by a mighty hand And I will send out my hand and smite Egypt with all my marvels which I will doe in the midst thereof and after that he will send you away And I will give this people grace in the eyes of the Egyptians and it shall be when you goe yee shall not goe empty But every woman shall aske of her neighbour and of her that sojourneth in her house jewels of silver and jewels of gold and garments and yee shall put them upon your sons and upon your daughters and ye shall spoile the Egyptians Annotations IEthro in Greeke Iothor he was also named Hobab and was the son of Ragouel 〈…〉 Exod. 2. 18. Num. 10. 29. Iudg. 4. 11. He is called also â—â—â—â—er Exod. 〈◊〉 18. Now God taketh Moses as afterward hee did David from the folds of sheepe to 〈◊〉 Iakob his people and Israel his possession Psal. 78. 70. 71. and 77. 21. priest in the Chaldee prince See Exod. 2. 16. The sonne succeeded in his fathers office for it is likely that Raguel was now dead this being 40. yeeres after Moses his comming thither Exod. 2. 21. Act. 7. 30 behinde to the backe side the Greeke saith under the wildernesse the Chaldee to a place of good pasture in the wildernesse A wildernesse so named of going wild that is astray therein as is shewed on Gen. 21. 14. was a place where cattell used to bee fed as here and Luk. 15. 4. 1 Sam. 17. 28. mount of God so called because it was great and high as Psal. 36. 7. and was sanctified of God by his appearing there now vers 5. and after when God came down upon it to give his law Ex. 18. 5. and 19. 3. 17. 18. So in 1 King 19. 8. The Chaldee calleth it the mount where the glory of the Lord was revealed Horeb or Choreb which signifieth Drinesse for this wildernesse
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
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
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
affection toward repentant and beleeving sinners 1 in pittying their misery 2 shewing favour and grace unto them though unworthy 3 long suffring their infirmities 4 of much mercy and bounty in doing them good 5 of much truth in fulfilling his promises unto them 6 and extending the like mercy to their children even to the thousand generation 7 and forgiving their sinnes of all sorts wherin the blessednesse of man consisteth Psalm 32. 1. 2. Rom. 4. 6. 7. 8. long suffring or long 〈◊〉 he be angry Hebrew long of anger or of nostrith mercy or bounteousnesse kindnesse which David six and twenty times in one Psalme confesseth to endure for ever Psal. 136. Compare also Neh. 9. 17. Ion. 4. 2. Psal. 103. 7. 8. 9. c. Vers. 7. for thousands that is as Thargâ—â— Ierusalemy explaineth it for a thousand generations See Exod. 20. 6. The Greek translateth and doing many unto thousands not clearing cleare that is 〈◊〉 will in no wise cleare or acquit hold innocent to wit the guilty person as the Greeke version addeth or as the Chaldee saith them that convert not Also the Ierusalemy Thargum expoundeth it hee will not clear sinners in the day of the great Iudgement The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches as Lev. 19. 18. which sometime the Scripture it selfe supplyeth as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of Gods dealing with the wicked unto whom he imputeth no righteousnesse for their good but inflicteth punishment upon them and theirs unto perdition Yet this his justice upon the wicked is a part of his goodnesse towards his people as it is said The just shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked Psalm 58. 11. visiting that is punishing see Exod. 20. 5. sonnes to wit of the wicked or rebellious as the Chaldee here addeth And Thargum Ierusalemy saith remembring the sinnes of wicked fathers upon the rebellious sonnes unto the third generation and unto the fourth generation Vers. 8. bowed himselfe or worshipped fell prostrate Thargum Ierusalemy expoundeth it he confessed and lauded God See the notes on Exod. 4. 31. Vers. 9. now goe or I pray thee goe to wit with the signes of his presence in the cloudy fiery pillar The Chaldee saith Let the Majesty of the Lord goe By the Majesty or Divine-presence of the Lord which the Hebrewes call Sheâ—inah wee may well understand Christ for the Hebrews usually distinguish this from God the Father and say there is no comming before the blessed and most high King without Shecinah R. Menachem on Levit. 10. Our Saviour more plainly saith No man commeth unto the Father but by me Ioh. 14. 6. Of him the ancient Iewes seeme to speake under this name Shecinah though at this day they despise their salvation See before on Exod. 33. 14. 15. and 34. 6. and 14. 19. for it is or though it be a stiffe necked people yet pardon thou c. For in the time of favourable-acceptation it was well with them by Shecinah the Divine-majesty that tooks pitty upon them saith R. Menachem take us for inheritance or inherit possesse thou us which the Greeke translateth we shall be thine This is the blessednesse of a people that God chuseth them to bee his inheritance as Psalm 33. 12. Zach. 2. 12. and God doth inherit or possesse those whom hee subdueth unto his obedience and ruleth over them Psal. 82. 2. Levit. 25. 46. Vers. 10. he said the Greeke explaineth it the Lord said unto Moses strike that is make to wit with thee as the Greeke explaineth it marvels in Greeke glorious things and so the Euangelist useth the word Luke 13. 17. the people rejoyced for all the glorious things that were done by Iesus where the Syriak hath marvelous things So in Iob 5. 9. Exod. 33. 16. This promise seemeth to concerne the marvelous workes which God after did before all Israel in the dayes of Iosua as when the Sunne and moone stood still in the midst of heaven c. Ios. 10. 12. 13. of which it is there said Is not this written in the booke of Iasher which the Chaldee there expoundeth the booke of the Law as being a thing whereof Moses here wrote created the Greeke saith done and creating is the making or doing of a new marvelous and glorious thing as Gen. 1. 1. Numb 16. 30. a fearfull thing or he is fearfull meaning God but the Gr. expounds it they are marvelous things with thee that is as the Greeke translateth to thee meaning all Israel as the words following manifest or with thee meaning Moses that is by thy hand as Paul saith not I but the grace of God with me 1 Cor. 15. 10. Vers. 11. Observe thou or keepe for thy selfe for thine owne good Amorite that is Amorites c. as the Chaldee translateth See Gen. 10. 16. Exod. 23. 23. 28. Verse 12. snare or cause of thy ruine See Exod. 23. 33. Vers. 13. pillars or standing images statues see Exod. 23. 24. groves which they used to consecrate to their gods offring sacrifice under greene trees Deut. 12. 2. 2 King 16. 4. So among other heathens trees and groves were the Temples of their gods saith Pliny hist. booke 12. chap. 1. And in the Romane Lawes of the 12 Tables in the 2 law of Religion it was commanded to have groves in the fields For this cause Israel is here bidden to cut them downe and in Deut. 12. 3. to burne them and were also forbidden to plant any grove or any tree neere unto the altar of the Lord Deut. 6. 21. Vers. 14. other god to the idols of the peoples as the Chaldee expoundeth it Vers. 15. goe a-whoring that is commit idolaâ—â—y which is spirituall whoredome Ier. 3. 9. and so the Chaldee explaineth it here to erre after their errors that is their idols he that is the inhabitant aforesaid put for all and every of the inhabitants therefore the Greeke translateth they call and so after Compare Num 25. 1. 2. Prov. 9. 13. 15. Vers. 17. molten gods or gods of metall Hebrew of melting So Levit. 19. 4. Exod. 20. 23. Vers. 18. as I or which I commanded but the Hebrew asher is put for caasher as in Exodus 23. 15. and so the Greeke translateth it here Abib in Greeke the moneth of new fruits See Exod. 13. 4. Vers. 19. is mine or shall be mine that is sanctified unto me see Exodus 13. 2. 12. that which openeth or the first borne as the Greeke and Chaldee here translateth it See Exod. 13. 12. 13. and 22. 29. 30. Vers. 20. with a lambe a living lambe of the sheepe or goats and no other beast as is noted on Exod. 13. 13. and the lambe was to be given to the Priest Num. 18. 8. 15. The Hebrewes say It might be redeemed with a lambe whether male or female unblemished or blemished small or
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
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
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
Phaddasour see Numb 1. 10. Verse 72. In the eleventh day so the Greeke translateth it which in the Hebrew and Chaldee phrase is In the day of eleven dayes So in ver 78. In the day of twelve dayes which the Greeke expoundeth In the twelfth day Pagiel in Greeke Phageel the sonne of Eâ—ran Verse 84. dedication of the Altar The Chaldee called sonathans expoundeth it the dedication of the anointing of the â—ltar Here God summeth up the offrings of the Princes the number of vessels and the weight of them and the number of all their sacrifices to shew how acceptable this their service was unto him which he so largely set downe in the particulars and in the generall And as the Altar now dedicated was a type of Christ so the oblations of the Princes of the twelve tribes shewed the faith hope and love of Israel towards God in Christ of whom the Apostle giveth this testimonie Now I stand and am judged for the hope of the promise made of God unto our fathers unto which promise our twelve tribes instantly serving God day and night hope to come Acts 26. 6 7. And they are an example unto all Princes of the earth how they should honour the Lord with their persons and substance and willingly offer to the maintenance of his continuall publike service as is promised unto Ierusalem They shall bring gold and incense and they shall shew forth the praises of the Lord. All the flockes of Kedar shall be gathered together unto thee the rams of Nebaioth shall minister unto thee they shall come up with acceptance upon 〈◊〉 Altar and I will glorifie the house of my glory And the sonnes of strangers shall build up thy wals and their kings shall minister unto thee Esai 60. 6 7 10. And the Nations of them which are saved shall walke in the light of it and the kings of the earth doe bring their glory and honour unto it Rev. 21. 24. See examples of the like liberality in Neh. 7. 70 71 72. Ez 2. 68 69. 1 Chr. 29. 6 7 8. Verse 85. Every Hebr. one 2400. shekels The reason of this exactnesse of their weight severally and joyntly was for the honour of the Lords Sanctuary and vessels of the same all which were holy for which cause also at the returne of the Iewes out of Babylon the vessels of the house of God were delivered by weight and received againe at Ierusalem by weight for they were holy and therefore warily to be kepâ— and they were taken by number and by weight of every one and all the weight was written at that time Ezr. 8. 25 27 28 29 30 33 34. Verse 86. an hundred and twentie so there was iust the twentieth part of the weight of all the silver vessels in these twelve golden cups And Ionathan in his Thargum maketh these 120 shekels answerable to the 120 yeeres of Moses life Verse 87. their meat-offering the Greeke version addeth their meat-offerings and their drinke-offerings which though they were not mentioned before yet were to be understood by the sacrifices that were offered For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oyle and wine for a drinke-offering the appointed measure of them is to be seene in Num. 15. 3 12. Verse 88. sixtie so all the beasts which the 12 Princes offered at this dedication were two hundred fifty and two of which two hundred and foure were Peace offerings whereof themselves with the Priests did eat and so kept a feast with joy before the Lord for his mercy towards his people See Lev. 7. 15. 29 34. Verse 89. to speaker with him that is with God of him speaking or of one speaking which the Greeke translateth of the Lord speaking And Thargum Ionathan expoundeth it of the Spirit speaking Herein Moses excelled all other Prophets in that the Lord spake so familiarly with him See the notes on Num. 12. 8. the covering mercie seat thus the promise was fulfilled I will meet with thee there and I will speake with thee from above the covering mercie seat Exod. 25. 22. And hereupon the most holy Place of the Sanctuary where the Arke and the Mercie-seat was is called Debir the Oracle or speaking place 1 Kings 6. 23. And the Covering mercie seat or Propitiatorie being a figure of Christ Rom. 3. 25. as it is noted on Exod. 25. 17. it was a Testimonie of Gods grace to his Church in Christ his Sonne by whom hee alwayes spake unto our fathers but more clearely unto us in these last dayes Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle this place sheweth how it is to be understood as Sol. Iarchi here saith Two Scriptures contradict one another the third commeth and decideth the case betweene them One Scripture saith The Lord spake unto him out of the Tabernacle which was without the veile and another Scripture saith I will speake unto thee from above the Mercy-seat This commeth and decideth it betweene them Moses went into the Tent and there he heard tho voyce that came from above the Mercy-seat The voyce came out from heaven to between the Cherubims froÌ„ thence it came out into the Tent of the congregaâ—on From hence also some of the Hebrews gather as Chazkuni here noteth that the beginning of the booke of Leviticus was when the dedication here spoken of was finished and he spake unto him the Hebrews observe how this HEE SPAKE VNTO HIM is doubled to shew that the voyce came from heaven to the mercie-seat and from thence spake with him for all the speech with Moses was from heaven in the day time and was heard from betweene the two Cherubims according to that in Deut. 4. 36. Out of heaven he made thee to heare his voyce c. and thou heardest his words out of the midst of the fire R. Menachem on Num. 7. CHAP. VIII 1 How the Lampes were to be lighted and what was the workemanship of the Candlesticke 5 A commandement to cleanse the Levites with sprinkling shaving and washing of cloathes 8 To offer two bullockes for a Burnt-offering and a Sin-offering to make atonement for them 10 The Israelites were to impose hands on them 11 And Aaron to wave them 14 The Levites are separated to serve in the Tabernacle in stead of all the first-borne of Israel 20 The commandement is performed concerning the Levites and they enter upon their service 23 The age and time when they were to begin and when to leave off their service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto Aaron and say unto him when thou makest the lampes to ascend up the seven lamps shall give light over against the face of the Candlesticke And Aaron did so he made the lampes thereof to ascend up over against the face of the Candlesticke as Iehovah commanded Moses And this worke of the Candlesticke was
honoureth him though Aaron himselfe was both the elder brother and the high Priest with the title of his lord confesseth their sinne against him craveth pardon and by Moses mediation to have their sister cured sinne that is the punishment of sinne as Levit. 22. 9. Num. 18. 32. which hee desireth that by Moses intercession it might not be laid upon them of God wherein we have done foolishly or because we are become foolish the Greeke translateth because we have done ignorantly in that we have sinned in which sense it is a lessening of their sinne as done through unadvisednesse and oversight not maliciously Vers. 12. as one dead by continuance of the leprosie upon her whereby she should be shut out of the communion of the Church Num. 5. 2. should defile all that touched her as doe the dead and in the end be consumed and die utterly with that fretting plague as the words following shew The Chaldee expoundeth this verse thus Let her not now be separated from among us for she is our sister pray now for this dead flesh that is in her that it may be healed is even consumed or is even eaten to wit with the disease and by comming out of his mothers wombe the Greeke understandeth and translateth an untimely birth comming out c. for as of such a dead birth the flesh is halfe consumed so is the flesh of a Leper Verse 13. cryed out that is as the Chaldee translateth prayed but earnestly and as grieved for her affliction so the word usually signifieth O God Hebr. Ael which is one of Gods names signifying his Might and together implying his mercy as is noted on Gen. 14. 18. So in Targum Ionathan it is here explained And Moses prayed and besought mercy before the Lord saying I beseech for mercie of the mercifull God I beseech God that hath power of the spirits of all flesh heale her I beseech thee Verse 14. had spitting spitted that is had but spitted to wit in anger The Chaldee expoundeth it had rebuked Spitting on the face is a signe of anger shame and contempt Iob 30. 10. Esai 50. 6. which if it had been from her earthly father should have made her ashamed and sorrowfull seven dayes how much more now that it is from her father which is in heaven seven dayes so long every leper was to be shut up by the Law for every triall and also at his cleansing see Levit. 13. 4 5. 21 26. and 14. 8. So long was he uncleane that touched a dead man Num. 19. 11. gathered that is received in or as the Greeke translateth enter in So gathering is used for receiving or taking in after that one is neglected or forsaken Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase and I will cause to stay for thy sake the cloud of my glory and the Tabernacle and the Arke and all Israel untill the time that she is healed and afterward she shall be gathered in Ver. 15. Mary was shut in Greeke was separated this was an example of iustice against sinners without respect of persons therefore they are after willed to remember this Deut. 24. 9. And even Kings when they were Lepers were separated and dwelt apart 2 Chron. 26. 20 21. the people journeyed not but stayed mourning for her till she was recured which was a speciall honour unto Marie above other Lepers for whom there was no such stay Num. 5. 2 4. Because this Mary was one of those who God sent before his people Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith The Lord imparted this honour unto her because she once stayed for Moses when hee was cast into the river as it is written and his sister stood a farre off c. Exod. 2. 4. Verse 16. Wildernesse of Pharan or of Paran which had been Ismaels habitation Gen. 21. 21. and the place where they pitched in this Wildernesse was called Rithmah Num. 33. 18. and Cades barnea Num. 13. 3. 26. Deut. 1. 19 c. CHAP. XIII 1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan 4 Their names and tribes 17 Their instructions 21 Their acts and returne after fortie dayes 26 Their relation of the goodnesse of the land and strength of the inhabitants 30 Caleb incourageth the people but the other discourage them and bring up an evill report upon the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Send thou men that they may search the land of Canaan which I give to the sonnes of Israel one man one man for a tribe of his fathers shall yee send every one a ruler among them And Moses sent them from the Wildernesse of Pharan at the mouth of Iehovah all those men were heads of the sonnes of Israel And these were their names Of the tribe of Reuben Shammua the sonne of Zaccur Of the tribe of Simeon Shaphat the sonne of Hori Of the trbe of Iudah Caleb the sonne of Iephunneh Of the tribe of Issachar Iigal the sonne of Ioseph Of the tribe of Ephraim Hoshea the sonne of Nun. Of the tribe of Benjamin Palti the sonne of Raphu Of the tribe of Zabulon Gaddiel the sonne of Sodi Of the tribe of Ioseph of the tribe of Manasses Gaddi the sonne of Susi Of the tribe of Dan Ammiel the sonne of Gemalli Of the tribe of Aser Sethur the sonne of Michael Of the tribe of Naphtali Nahbi the sonne of Vophsi Of the tribe of Gad Gevel the sonne of Machi These are the names of the men which Moses sent to spie out the land and Moses called Hoshea the sonne of Nun Ioshua And Moses sent them to search the land of Canaan and said unto them Goe up this way Southward and goe up into the mountaine And see the land what it is and the people that dwelleth theron whether they be strong or weak whether they be few or many And what the land is that they dwell in whether it be good or bad and what the cities be that they dwell in whether in tents or in strong holds And what the land is whether it bee fat or leane whether there be wood therein or not and be ye of good courage and take of the fruit of the land Now the dayes were the dayes of the first ripe grapes And they went up and searched the land from the Wildernesse of Zin unto Rehob to the entrance of Hamath And they went up by the South and he came unto Chebron and there were Ahiman Sheshai and Talmai the children of Anak now Hebron was built seven yeares before Zoan in Egypt And they came unto the bourne of Eshcol and cut downe from thence a branch and one cluster of grapes and they bare it on a staff by two and they brought of the pomegranates and of the figs. That place was called the bourne of Eshcol because of the cluster which the sonnes of Israel cut downe from thence And they
Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine and that we receive a kingdome which cannot be moved Hebr. 12. 27 28. And as here Moses reckoneth fortie two journies from Egypt to the river Iordan over which Iosua led them into Canaan so the Apostle in Matth. 1. reckoneth 42 generations from Abraham unto Christ by whom we have entrance into the kingdome of God with their armies or by their armies being about six hundred thousand men beside little ones and much mixed people with them Exod 12. 37 38. They are called also the Lords armies Exod. 7. 4. and 12. 41. by the hand under the guidance or conduct This Asaph mentioneth to the praise of God Thou didst lead thy people like a flocke by the hand of Moses and Aa 〈…〉 Psal. 77. 21. Vers. 2. according to their journies or 〈◊〉 their journies or removings as the Greeke translateth and their journies or stations the moâ—th that is the word or commandement of Ieho 〈◊〉 This may be understood either of his commandement to write these journies here or of their journyings as it is said At the mouth of Iehovah the sonnes of Israel journied and at the mouth of Iehovah they encamped Num. 9. 18. 20. Vers. 3. from Rameses a citie in the land of Egypt Gen. 47. 11. See also Exod. 12. 37. the first moneth called Abib and Nisan Exod. 13. 4. Nehem 2. 1. answering to that which we call March Why it was the first moneth is shewed on Exod. 12. 2. the Passe-over whereof see Exod. 12. with an high hand in Chaldee with an uncovered head meaning openly boldly powerfully see Exod. 14. 8. Vers. 4. had smitten that is as the Chaldee expoundeth it had killed and the Greeke all the dead which the Lord had smitten see Exod. 12. 29. their gods in Chaldee their idols Some understand it of the beasts which the Egyptians worshipped judgements in Greeke did or executed vengeance see Exod. 12. 12. and 18. 11. Vers. 5. Succoth by interpretation Boothes see Exod. 12. 37. Vers. 6. Etham which is in the edge in Greeke Bouthan which is a part of the wildernesse see Exod. 13. 20. Vers. 7. Pi-hahiroth or as the Greeke and Chaldee translate the mouth of Hiroth for in the next verse the place is called onely Hiroth which seeme to be mountaines betweene which was a narrow passage called figuratively a mouth It was by the red sea and there the Egyptians overtooke the Israelites Exod. 14. 2. 9. Vers. 8. the sea the red sea the waters whereof God divided led his people thorow it but the Egyptians following them were drowned Exod. 14. 21 22 23 c. three dayes journie Hebr. three dayes way Etham called the wildernesse of Shâ—r Exod. 15. 22. Marah that is bitternesse as the Greeke here interpreteth it so called of the bitter waters which the people could not drinke therefore they murmured but God sweetned the waters with a tree Exod. 15. 23 c. Vers. 9. plame trees or Date trees see Exod. 15. 〈◊〉 there there by the waters Exod. 15. 27. So God refreshed his peâ—ple with water in the dry and barren wildernesse Vers. 10. by the red sea of this resting place there hath beene no mention before Vers. 11. of Sin a wildernesse which adjoyned unto Sin a citie of Egypt so called Ezek. 30. 15 16. Hither they came a just moneth after their departure from Rameses vers 3. namely in the fifteenth day of the second moneth in this wildernesse they murmured for want of food and God gave them Quailes and rained Manna from heaven Exod. 16. 1 2 c. Vers. 12. Dephkah in Greeke Raphakah putting R for D through likenesse of the letters in Hebrew see the notes on Gen. 4. 18. Of this place there is no mention in Exodus Vers. 13. Alush in Greeke Ailous Neither is this station named before but Moses intimated them when he said the Israelites journied from the wildernesse of Sin after their journies Exod. 17. 1. Vers. 14. Rephidim in Greeke Rephidein no water therefore the people contended with Moses and almost stoned him God gave them water out of the Rocke in Horeb and the place was called Massah and Meribah that is Tentation and contention Here also at Rephidim the Amalekites fought against Israel and were overcome Ex. 17. V. 15. wildernesse of Sinai the wildernesse of mount Sinai Act. 7. 30. Thither they came in the beginning of the third moneth Exod. 19. 1. There God gave them his Lawes Statutes and Iudgements Exod. 20. and 21 c. There they sinned and made the golden Calfe Exod. 32. Afterward they made the Tabernacle Exod. 36 c. Out of it God speaking taught them how they should serve him with sacrifices c. Lev. 1 c. He numbred and ordered the twelve tribes both for their encamping about the Tabernacle and for their journyings with it towards Canaan Num. 1 c. And in this place they abode till the twentieth day of the second moneth of the second yeare after their comming out of Egypt Num. 10. 11 12. Vers. 16. Kibroth hattaavah that is the graves of lust where the people lusted for flesh died whiles the flesh was betweene their teeth and were buried there Num. 11. 14 34. Vers. 17. Hazeroth In this place Marie with Aaron murmured against Moses and she was smitten with leprosie Num. 12. Vers. 18. Rithmah a place in the wildernesse of Pharan Num. 13. 1. It hath the name of Iuniper which either grew there or as some of the Hebrewes thinke because the evill tongues of the Spies which were sent from thence to view the land Num. 13. 3. and brought up an cvill report thereof were like the coales of Iuniper as in Psal. 120. 3 4. and kindled a rebellion among the people Num. 14. Vers. 19. Rimmon Parez in Greeke Rhembon Phares by interpretation the Pomegranate or the lifting up of the breach This place is not named before Chazkuni thinketh they came hither after God had bidden theÌ„ turne backe into the wildernesse by the way of the red sea Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption Num. 14. 44 45. as Perez Vzza in 1 Chron. 13. 11. and Baal Perazim in 1 Chron. 14. 11. were places so named of the death of Vzza and slaughter of the Philistines Vers. 20. Libnah in Greeke Lembona some thinke it to be that which is called Laban in Deut. 1. 1. Vers. 21. Rissah in Greeke Ressan it is not elsewhere mentioned Vers. 22. Kehelathah in Greeke Makelath it signifieth Assembling Vers. 23. mount Shapher in Hebrew Har Shapher by interpretation Faire mount in Greeke Arsaphath Vers. 24. Haradah or Charadah in Greeke Charadath it signifieth Trembling Vers. 25. Makheloth in Greeke Makedoth it is interpreted Assemblies or Congregations and is
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now 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. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
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
enter into Canaan that God would goe before them and destroy their enemies 〈◊〉 not for their righteousnesse but for the heathens wickednesse and for his owne oath to Abraham 6 Because Israel was a stiffe-necked people that had often rebelled against God in the wildernesse as 8 at Horeb where they made a molten Calfe whiles Moseswas on the mount to receive the tables of the Coveuant 13 for which God would have destroyed them but that Moses intreated for them and abolished their idolatry 22. How Israel sinned at Taberab Massah Kibroth hattaavah 23 and at Kades barnea where they resused to take possâ—ssion of the Land 25 Moses his fasting and praser for the people HEare O Israel thou art passing over Londan this day to goe in to possesse Nations greater and mightier than throu Cities great and fenced up to the Heavens A people great and tall the sonnes of the Anakims whom thou hast knowen and thou hast heard who can stand before the sonnes of Anak And thou shalt know this day that Iehovah thy God is he that passeth over before thee a consuming fire he will destroy them and hee will bring them downe before thy face and thou shalt drive them out and dessroy them suddenly as Iehovah hath spoke unto thee Say not in thine heart when Iehovah thy God hath cast them out from before thy face saying For my justice Iehovah hath brought me in to possesse this land but for the wickednesse of these nations Iehovah doth drive them out from thy face Nor for thy justice or for the righteousnesse of thine heart doest thou goe in to possesse their land but for the wickednesse of these nations Iehovah thy God doth drive them out from thy face and for to stablish the word which Iehovah sware unto thy fathers to Abraham to Isaak and to Iakob And thou shalt know that not for thy justice doth Iehovah thy God give thee this good land to possesse it for thou art a stiffe-necked people Remember forget not how thou provoledst to wrath Iehovah thy God in the wildrnesse from the day that thou didst depart out of the land of Egypt untill ye came unto this place ye have been rebellious against Iehovah And in Horeb yee provoked Iehovah to wrath and Iehovah was angry with you to have destroyed you When I was gone up into the mount to receive the tables of stone the tables of the Covenant which Iehovah stroke with you and I abode in the mount fortie dayes and fortie nights I did neither eat bread not drinke water And Iehovah gave unto me the two tables of stone written with the finger of God and on them according to all the words which Iehovah spake with you in the mount out of the midst of fire in the day of the Assembly And it was at the end of forty daies and forty nights Iehovah gave unto me the two tables of stone the tables of the Covenant And Iehovah said unto me Arise goe downe quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they have quickly turned aside our of the way which I commanded them they have made them a molten calfe And Iehovah said unto me saying I have seene 〈◊〉 people and behold it is a stiffe-necked people Let me alone that I may destroy them and blot out their name from under the heavens and I will make of thee a nation mighter and greater than they And I tur 〈◊〉 mee and came downe from the mount and the mount burned with fire and the two tables of the Covenant were in my two hands And I saw and behold yee had sinned against Iehovah your God yee had made you 〈…〉 n calfe yee had turned aside quickly 〈◊〉 the way which Iehovah had comman 〈…〉 you And I tooke the two tables and 〈◊〉 them out of my two hands and brake them before your eyes And I fell downe before Iehovah as at the first fortie daies and 〈◊〉 nights I did neither eat bread nor 〈◊〉 water because of all your sinne which yee had sinned in doing evill in the eyes of Iehovah to provoke him to anger For I was afraid because of the anger and hot displeasure where with Iehovah was wroth against you to destroy you but Iehovah hear 〈…〉 unto me at that time also And Ieho 〈…〉 very angry with Aaron to have destroyed him and I prayed for Aaron also in the same time And your sinne the Calfe which yee had made I tooke and burned it with fire and stamped it grinding it well untill it was made small as dust and I cast the dust thereof into the brooke that descended out of the mount And at Taberah and at Massah and at Kibroth-hataavah yee provoked Iehovah to wrath And when Iehovah sent you from Kadesh-barnea saying Goe up and possesse the land which I have given unto you then yee rebelled against the mouth of Iehovah your God and yee beleeved him not neither hearkened unto his voice You have beene rebellious against Iehovah from the day that I knew you And I fell downe before Iehovah fortie daies and fortie nights as I fell downe because Iehovah had said for to destroy you And I prayed unto Iehovah and said O Lord Iehovah destroy not thy people and thine inheritance which thou hast redeemed through thy greatnesse which thou hast brought forth out of Egypt with a strong hand Remember thy servants Abraham Isaak and Iaakob looke not unto the hardnesse of this people nor to their wickednesse nor to their sinne Lest the land from whence thou hast brought us out doe say Because Iehovah was not able to bring them into the land which he spake unto them and because he hated them he hath brought them out to slay them in the wildernesse Yet they are thy people and thine inheritance which thou broughtest out by thy great power and by thy stretched out arme Annotations IOrdan Hebr. Iarden a river thorow which Israel was to passe into the land Deut. 1. 1. See Num. 34. 12. this day that is at this time very shortly Day is often used for time as 2 Cor. 6. 2. An boure is likewise so used for time as the last houre 1 Iohn 2. 18. So in that houre Luke 10. 21. 16. At that time Matth. 11. 25. possesse or inherit which when it is spoken of nations signifieth dominion over them Lev. 25. 45 46. Here it may be meant also of the lands or countries of those nations as they are said to possesse Gad which dwelt in his cities Ier. 49. 1. Vers. 2. Anakims whom the Chaldee calleth Giants They were named of one Anak of whom see Numb 13. 23. and so the Greeke here saith sonnes of Enak hast heard to wit men say A common report of others and of the Israelites themselves Numb 13. 29 34. Vers. 3. he that passeth Against feare and distrust such as had affected them before Numb 14. 1 2 3 c. hee opposeth the presence and power
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
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
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
are fast bound unto a post this way and that way and the minister of the congregation the executioner taketh hold on his garments if they rend they rend or if they seam-rend they seam-rend untill he make bare down to his heart for he is not to beat him upon his clothes And hee that is beaten neither standeth nor sitteth but boweth downe Maim in Sanhed c. 16. s. 8. 10. to be beaten or smitten in Greeke scourged The Hebrewes say There was a stone laid behinde him on which the minister that did beat him stood who had in his hand a scourge of a bulls hide doubled to two and two to foure and two scourges or thongs of an asses hide that slided up and downe in it and the bredth of the scourge was an hand bredth and the length so as it might reach to the fore-part of his belly and the handle of the scourge was an hand bredth long Hee that did beat him lifted up the scourge with both his hands and smote him with one hand with all his might c. Maim in Sanhedrin ch 16. sect 8. before his face the Greeke translateth before them meaning the Iudges who were to see him beaten And they say that The greatest of the Iudges read all the while that he was in beating that in Deut. 28. 58. c. If thou wilt not observe to doe all the words of this law c. then the LORD will make thy plagues wonderfull c. And the second of the Iudges counted the number of the strokes and the third said unto the minister Smite all the while that hee smote hee did smite at his bidding Maimony ibidem chap. 16. sect 11. according to his wickednesse or as the Chaldee interpreteth it according to the sufficiency the proportion of his sinne but the Greeke saith according to his impiety So that the Iudges might moderate his blowes according to the nature of his trespasse and the mans ability to beare the stripes but they might not exceed the number seâ— here of God They may not adde moe than forty though hee bee as strong and Iusty as Sampson but they may abate from him that is weake c. If they have judged him to have forty stripes and after that they have begun to beat him they see him to be weake and say he cannot beare moe than these nine or twelve stripes which he hath received then hee is free If they adjudged him to receive twelve and after that hee is beaten they see him strong and able to beare moe he is free notwithstanding and may not bee beaten with moe than they adjudged him Who so deserveth many beatings for many transgressions that hee hath done or for one that deserveth many if they adjudge him one measure or judgment hee is beaten and discharged if not they beat him and hee healeth himselfe and then they beat him againe Who so is beaten by the Magistrates for a sinne which deserveth cutting off and is beaten the second time for the same sinne as he that eateth â—at Levit. 7. 25. and is beaten for it and eateth fat the second time and is beaten for it if he eat it the third time they beat him not but put him into Little-ease a narrow place as high as him-selfe wherein he cannot lie downe and they give him the bread of distresse and water of affliction till his bowels be shrunke and he be sicke and afterward they feed him with barley till his belly burst Maimony in Sanhedrin chap. 17. sect 1 2 4. and chap. 18. sect 4. by a number that is by a certaine number determined by the Iudges Vers. 3. Forty stripes this number forty the Scripture useth sundry times in cases of humiliation affliction and punishment as Moses twise humbled himselfe in fasting and praier forty daies and forty nights Deut. 9. 9 18. Elias fasted forty dayes 1 King 19. 8. and our Saviour Matth. 4. 2. Forty yeares Israel was afflicted in the wildernesse for their sinnes Numb 14. 33 34. and forty yeares Egypt was desolate for trecherous dealing with Israel Ezik. 29. 11 12 13. Forty daies every woman was in purification from her uncleannesse for a man-childe that shee bare and twise forty daies for a woman-childe Levit. 12. 4. 5. Forty daies and forty nights it rained at Noes flood Gen. 7. 12. Forty daies did Ezekiel beare the iniquity of the house of Iudah Ezek. 4. 6. Ionas preached yet forty daies and Nimveh shall bee over throwne Ion. 3. 4. Forty yeares space the Canaanites had to repent after Israel came out of Egypt and wandred so many yeares in the wildernesse Numb 14. 33. And thrice forty years the old world had Noâ— preaching unto them repentance Gen. 6. 3. It was forty daies ere Christ ascended into heaven after â—his resurrection Acts 1. 3 9. And forty yeares space of repentance hee gave unto the Iewes from the time that they killed him before hee destroyed their Citie and Temple by the Romans By the Hebrewes this law is expounded thus How many stripes doe they beat an offender with with forty lacking one as it is written Deut. 25. 2 3. by number forty that is the number which is next to forty Thalmud Bab. in Maccoth chap. 3. This their understanding is very ancient for so they practised in the Apostles daies as Paul testifieth Of the Iewes five times received I forty stripes save one 2 Cor. 11. 24. But their reason which they give is not solid as when they say If it had beene written FORTIE IN NVMBER I would say it were full forty but being written in number forty it meaneth the number which reckoneth forty next after it that is thirty nine By this exposition they confound the verses and take away the distinction I thinke rather this custome was taken up by reason of the manner of their beating forespoken of which was with a scourge that had three cords so that every stroke was counted for three stripes and then they could not give even forty but either thirty nine or forty two which was above the number set of God And hereof they write thus When they judge or condemne a sinner to so many stripes as he can beare they judge not but by strokes that are sit to be trebled that is to give three stripes at one stroke by reason of the three cords If they judge that he can beare twenty they doe not say he shall be beaten with one and twenty to the end that they may treble the stripes but they give him eighteene Maimony in Sanhedrin chap. 17. sect 2. Thus hee that was able to beare twenty stripes had but eighteene the Executioner smote him but six times for if he had smitten hm the seventh they were counted one and twenty stripes which was above the number adjudged so he that was adjudged to forty was smitten thirteene times which being counted one for three make thirty nine And so R. Bechaias writing hereof saith The strokes are trebled that
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
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
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
48. in that selfe same day Hebr. in the body or strength of this day See this phrase in Gen. 7. 13. and 17. 23. Vers. 49. Nebo the performance of this commandement see in Deut. 34. 1. c. See also Num. 27. 12. Vers. 50. unto thy peoples thy godly forefathers in Greeke thy people See the Annotations on Gen. 25. 8. mount Hor whereof see Numb 20. 23. c. Vers. 51. trespassed in Greeke disobeyed my word Of this trespasse see Num. 20. 10 11 12. Here Moses at his death maketh a commemoration of his sinne for an acknowledgment of Gods justice against him and a warning to all people not to disobey by his example Meribah or contention of Cadesh so the Greeke translateth it contradiction Vers. 52. before thee or over against thee that is a farre off for so this phrase often signifieth as is noted on Numb 2. 2. So that may be said here of Moses which Paul speaketh of the godly fathers These all dyed in faith not having received the promises but having seene them afar off and were perswaded of them and saluted them c. Heb. 11. 13. CHAP. XXXIII 1 Moses blessing Israel before his death sheweth the Majesty of God and his love to the people in giving them his Law and guiding them thorow the wildernesse 6 The blessing of Reuben 7 Of Iudah 8 Of Levi 12 Of Benjamin 13 Of Ioseph 18 Of Zabulon and Issachar 20 Of Gad 22 Of Dan 23 Of Naphtali 24 and of Aser 26 The excellencie of God and of Israel under his protection who should dwell in a fruitfull land and through his helpe subdue their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd this is the blessing wherewith Moses the man of God blessed the sons of Israel before his death And hee said Iehovah came from Sinai and rose up from Seir unto them hee shined forth from mount Pharan and hee came with ten thousands of Saints from his right hand the fire of the Law for them Yea the lover of the peoples all his Saints are in thine hand and they sate downe at thy feet every one shall receive of thy words Moses commanded us a Law the inheritance of the Church of Iakob And hee was in Ieshurun a King when the heads of the people gathered themselves together the tribes of Israel Let Reuben live and not die and his men be a number And this is the blessing of Iudah and he said Heare Iehovah the voice of Iudah and unto his people bring thou him his hands be enough for him and an helpe from his distressers be thou And of Levi he said Thy Thummim and thy Vrim with the man thy gracious saint whom thou temptedst in Massah contendedst with him at the waters of Meribah Who said of his father and of his mother I respect him not and his brethen hee acknowledgeth not and his sonnes he knoweth not for they observe thy saying and keepe thy Covenant They shall teach thy judgments unto Iakob and thy Law unto Israel they shall put incense in thy nostrill and the whole burnt-sacrifice upon thine Altar Blesse O Iehovah his power and the worke of his hands favourably accept thou smite thorow the loines of them that rise against him and of them that hate him that they rise not againe Of Benjamin he said The beloved of Iehovah shall dwell in confident safety by him he shall cover him all the day and betweene his shoulders he shall dwell And of Ioseph hee said Blessed of Iehovah be his land for the precious things of the heavens for the dew and for the deepe that coucheth beneath And for the precious things the revenues of the Sunne and for the precious things the thrusting forth of the Moons And for the chiefe things of the ancient mountaines and for the precious things of the everlasting hills And for the precious things of the earth and the plenty thereof and the favourable acceptation of him that dwelt in the bramble-bush let it come on the head of Ioseph and on the crowne of the head of the separated among his brethren His glory be like the firstling of his bullock and his hornes the hornes of an Vnicorne with them he shall push the peoples together to the ends of the land and they are the ten thousands of Ephraim and they are the thousands of Manasses And of Zabulon he said Rejoyce Zabulon in thy going out and Issachar in thy tents They shall call the peoples to the mountaine there they shall sacrifice the sacrifices of Iustice 19 for they shall suck the abundance of the seas and treasures hid in the sand And of Gad he said Blessed be he that enlargeth Gad as a couragious Lyon he dwelleth and teareth the arme with the crowne of the head And he provided the first part for him because there in a portion of the Law-giver was he protected and he came with the heads of the people he did the justice of Iehovah and his judgments with Israel And of Dan he said Dan is a renting Lions whelpe he shall leap from Bashan And of Naphtali he said Naphtali satisfied with favourable acceptation and full with the blessing of Iehovah possesse thou the Sea and the South And of Aser he said Blessed with sons be Aser let him be favourably accepted of his brethren and dipping his foot in oyle Iron and brasse thy shooes and as thy dayes thy strength There is none like God Ieshurun who rideth upon the heavens for thy helpe and in his excellency on the skies The God of antiquity is thy mansion and underneath are the armes of eternity and he will thrust out the enemy from before thee and will say destroy And Israel shall dwell in confident safety alone the fountaine of Iacob upon a land of corne and new wine also his heavens shall drop down deaw O happy art thou Israel who is like thee ô people Saved by Iehovah the sheild of thy helpe and whose sword is thy excellency and thine enemies shall falsly deny unto thee and thou shalt tread upon their high places Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 54. and last Section or Lecture of the Law see Gen. 6. 9. THe man of God which the Chaldee expoundeth the Prophet of the Lord. So Samuel is called a man of God 1 Sam. 9. 6 7. and in v. 9. hee is also called a Seer and this is added he that is now called a Prophet was before time called a Seer So these three names are one though a man of God is so named in respect of his divine calling to the ministerie wherefore the minister of the New Testament is also called a man of God 1 Tim. 6. 11. 2 Tim. 3. 17. a Seer is in respect of the Visions which they saw Esay 1. 1. and a Prophet for uttering the things seene and taught of God See Gen. 20. 7. Exod. 7. 1. Vers. 2. from Sinai or as the Greeke translateth it unto Sinai for the Hebrew Min which usually
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue 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 by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
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
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
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
2 c. Vers. 15. judgement shall returne to justice that is severity to mercy the rigour of the Law changed to the clemency of the Gospell So judgement is often used for sentence of punishment as Ier. 52. 9. and justice for grace and mercy see Psal. 24. 5. Or judgement which in the affliction of Gods people and prosperity of the wicked seemeth to be parted from justice shall returne unto it when the godly are delivered and the wicked punished after it so the Greeke turneth it or after him meaning God Vers. 16. who will rise up or who standeth up namely to assist me meaning no man doth Vers. 17. an helpfulnesse that is a full helpe see Psal. 44. 17. in silence the place of stilnesse and silence that is the grave as the Greeke explaineth it so Psal. 115. 17. see also Psal. 49. 13. Vers. 18. is moved or slippeth see Ps. 38. 17. Vers. 19. my cogitations my carefull troubled thoughts perplexed as the branches of a tree for so the word properly signifieth therefore the Greeke turneth it sorrowes So Ps. 139. 23. Vers. 20. of wofull evils or of mischiefes the mischievous tyrannous throne of the unrighteous Iudge shall it have fellowship or be joyned with thee O God meaning it shall not as Shalt thou build 2 Sam. 7. 5. is Thou shalt not build 1 Chr. 17. 4. See also Psal. 5. 5. which frameth or he that frameth or formeth by a decree or for a statute a law V. 21. run by troupes combine and gather together as banded to fight in Greeke they hunt for V. 23. will turne Hebr. hath turned that is will assuredly turne in their malice or for their evill PSAL. XCV An exhortation to praise God 3 for his greatnesse 6 and for his goodnesse 8 A warning not to harden the heart against Gods word as Israel had done who therefore entred not into his rest COme let us shout joyfully to Iehovah let us shout triumphantly to the Rocke of our salvation Let us prevent his face with confession with Psalmes let us shout triumphantly to him For Iehovah is a great God and a great King above all gods In whose hand are the deepe places of the earth and the strong heights of the mountaines are his Whos 's the sea is for he made it and the dry land his hands have formed Come let us bow downe our selves bend downe let us kneele before Iehovah our maker For he is our God and we are the people of his pasture and sheepe of his hand to day if ye shall heare his voice Harden not your heart as in Meribah as in the day of Massah in the wildernesse Where your fathers tempted me proved me also saw my worke Fortie yeeres I was irked with ' that generation and said they are a people erring in hart and they know not my waies So that I sware in mine anger if they shall enter into my rest Annotations COme or Goe to The holy Ghost by David thus exhorteth Israel to laud the Lord and obey his voice For he penned this Psalme Heb. 3. 7. and 4. 7. the Rocke meaning Christ as the Apostle sheweth Heb. 3. 6 7. the Greeke translateth it God our Saviour Vers. 2. prevent come first and speedily Vers. 3. great God or great Potentate Ael So Christ is also intituled Tit. 2. 13. All Gods Angels Princes or false gods Psa. 8. 6. and 82. 6. and 96. 4 5. Vers. 4. deepe places or deepe closets Hebr. searchings that is deepe secret places for which search is made Iob 28. 1 2 c. and which cannot by mans search be found Iob 38. 4 5 6 18. strong heights or wearisome heights high mounts which weary men to climbe them but the word hath also a signification of strong and not being wearied Numb 23. 22. Vers. 7. of his hand that is of his guidance Psal. 77. 21. See also Psal. 100. 3. to day hereby is meant the whole time wherin Christ speaketh by his Gospell Heb. 3. 7 13 15. and 4. 7 8. Vers. 8. in Meribah that is in the Contention or Provocation as the Greeke turneth it The name of a place in the wildernesse where Israel contended with Moses and tempted the Lord saying Is the Lord among us or no because there was no water for the people to drinke Therefore he called the place Massah Tentation and Meribah Contention Exod. 17. 1 2 7. Also another place where againe they contended with Moses with the Lord Num. 20. 1 3 13. day of Massah that is of Tentation by day againe we may understand the whole space wherein they tempted God ten times as is said Num. 14. 22. so the day of salvation 2 Cor. 6. 2. is the time thereof Yet there was a speciall day and place of Tentation named Massah Ex. 17. 2 7. whereupon Moses warned the people Ye shall not tempt the Lord your God as ye tempted him in Massah Deut. 6. 16. Vers. 9. tempted me hereupon the Apostle saith they tempted Christ 1 Cor. 10. 9. my worke that is workes Heb. 3. 9. both in miraculous mercies giving them bread from heaven and waters out of the rockes c. Psal. 78. 15 23 c. and in punishments for their rebellions Psal. 78. 31 33 c. Heb. 3. 17. For worke sometime signifieth reward Psal. 109. 20. Iob 7. 2. Lev. 19. 13. Vers. 11. if they shall enter that is they shall not enter Heb. 3. 11. 18. a part of the oath is not uttered see Psal. 89. 36. This oath was made at Cadesh where the people through unbeleese refused to enter the promised land Num. 14. 21 22 23 30 32. Heb. 3. 17. 19. my rest the land of Canaan Deut. 12. 9. 1 Chron. 23. 25. a figure of a better rest which we that have beleeved the word doe enter into Heb. 4. 3. for if that land wherein now they were had beene their rest David would not have spoken of another there remaineth therfore a Rest for the people of God let us studie to enter into it Heb. 4. 8 9 11. PSAL. XCVI An exhortation to praise God for his greatnesse 5 The vanity of Idols 8 God onely is to be served 9 His reigne and judgement is to be shewed to the Gentiles SIng ye to Iehovah a new song sing ye to Iehovah all the earth Sing ye to Iehovah blesse ye his name preach the good tidings of his salvation from day to day Tell among the nations his glory among all peoples his marvellous workes For great is Iehovah and praised vehemently fearefull he is above all Gods For all the gods of the peoples are vaine idols but Iehovah made the heavens Glorious majesty and comely honour are before him strength and beauteous glory in his sanctuary Give to Iehovah yee kindreds of the peoples give to Iehovah glory and strength Give to Iehovah the glory of his name take up an oblation and come into his courts Bow downe your selves to Iehovah in the comely honour of the sanctuary
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
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
Hebrewes testifie in Talmud Bab. in Ioma c. 1. that they had not the Fire from heaven any more See the annotations on Exod. 28. 30. shouted with astonishment and joy humbly thanking God for this signe of grace towards them as the Greeke translateth they were astonished and the Chaldee they gaue thankes So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down and the glory of Iehovah upon the house they howed themselves with their faces to the ground upon the pavement and worshipped and confessed to Iehâ—vâ—h saying For he is good for his mercy endureth for ever CHAP. X. 1 Nadab and 〈…〉 for offring of strange fire are 〈…〉 fire 6 〈…〉 and his sonnes are forbidden to moâ—râ—e for them 8 The Priests are forbidden wine when they are to goâ— into the Tabernaclâ— 12 The law of eating the holy things 16 Moses blameth the Priests for not eating the sin-offring 19 Aaron excuseth the transgression AND Nadab and Abihu the sonnes of Aaron tooke eâ—h man his censer and they put fire in them and put incense thereon and offred before Iehovah strange fire which hee had not commanded them And there went-out fire from before Iehovah and devoured them and they died before Iehovah And Moses said unto Aaron This is it that Iehovah spake saying I will bee sanctified in them that come â—igh me and before all the people I will be glorified and Aaron held his peace And Moses called Misael and Elzaphan the sonnes of Vzziel the uncle of Aaron and said unto them Come-neere cary your brethren from before the Sanctuarie out of the camp And they went neere and caried them in their coats out of the campe as Moses had spoken And Moses said unto Aaron and unto Eleazar and unto Ithamar his sonnes Make not bare your heads neither â—end your clothes that you dye not and wrath come upon all the congregation but your brethren all the house of Israel shall weepe for the burning which Iehovah hath burned And ye shall not goe-out from the doore of the Tent of the Congregation lest you die for the oile of the anoynting of Iehovah is upon you and they did according to the word of Moses And Iehovah spake unto Aaron saying Doe not drinke wine or strong-drinke thou or thy sonnes with thee when ye goe-in to the Tent of the Congregation that yee diâ— not it shall be a statute for ever through-out your generations And that ye may separate betweene holy and profane and betweene uncleane and cleane And that ye may teach the sonnes of Israel all the statutes which Iehovah hath spoken unto them by the hand of Moses And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sonnes that were left Take ye the Meat-offring that is left of the Fire offrings of Iehovah and â—aâ— it in unlevened cakes beside the altar for it is holy of holies And ye shall eat it in the holy place for it is thy due and thy sonnes due of the Fire offrings of Iehovah for so I was commanded And the wave brest anâ— the heave shoulder ye shall eat in a cleaâ—s place thou and thy sonnes and thy daughters with thee for they are given as thy due and thy sonnes due out of the sacrifices of the Peace-offrings of the sonnes of Israel The heave shoulder and the wave brest with the Fire offrings of the fat shall they bring to wave for a wave-offring before Iehovah and it shall be for thee and for thy sonnes with thee by a statute for ever as Iehovah hath commanded And Moses seeking sought the goat-buck of the Sin offring and behold it was burnt and he was wroth with Eleazar and with Ithamar the sonnes of Aaron that were left saying Wherefore have ye not eaten the Sin offring in the holy place for it is holy of holies and it hee hath given to you to beare the iniquitie of the Congregation to make atonement for them before Iehovah Behold the blood of it was not brought-in to the Holy place within ye should eating have eaten it in the Holy place as I commanded And Aaron spake unto Moses Behold this day they have offred their Sin offring and their Burnt-offring before Iehovah and such things have befallen me and if I had eaten the Sin offring to day should it have beene good in the eyes of Iehovah And Moses heard it and it was good in his eyes Annotations CEâ—â—â—er or fire-pan a vessell wherein coales of fire were put see Exod. 27. 3. thereon upon the fire How the incense was burned see the notes on Exod. 30. 8. strange fire that is other fire then God had sanctified on his altar As strange incense was expresly forbidden Exod. 30. 9. so strange fire was not commanded but implicitly forbidden by Lev. 1. 7. 6. 12. as afterward God plainly sheweth in Levit. 16. 12. Hereupon it is said in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar This transgression of the Priests in the beginning of their administration sheweth the weakenesse and imperfection of that Priest-hood and for the weaknesse and unprofitablenesse therof it was alterwards disanulled and a better Priest-hood of Christ who was holy harmelesse undefiled and separated from sinners is come in place thereof for the Law made nothing perfect Heb. 7. 18. 19. 26. So in the practice of the moral law the people even at the first fell into open impiety Exod. 3â— Vers. 2. from before or from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne offred according to the law Levit. 9. 24. so now a fire of judgment commeth to consume the sinners Chazkuni here observeth Measure for measure by fire they sinned and by fire they were plagued This is an example of Gods jealousie for the ordinances of the Law teaching the same much more for the Gospell Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment upon two sinners at the beginning of the Christian church whereby great feare came upon all Acts 5. 1. 11. devoured or ate them that is killed them for neither their bodies nor their cloathes were burnt to ashes as appeareth by v. 5. And in Targ. Ionathan it is thus explained It burned their soules but their bodies were not burnt Hereupon our God is said to be a devouring fire Heb. 12. 29. Deut. 1 24. See a like judgment in Num. 16. 35. before Iehovah that is with sudden death before the Tabernacle wherein the Lords glory dwelt So Vzza for his errour in putting his hand to the Arke died before God 1 Chron. 13. 10. which is expounded by the Arke of God 2 Sam. 6. 7. And it is observed that these two Priests died childlesse Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake but where spake he this It may have reference to Lev. 8. 35. Or it might be spoken but not written before as Ioh. 20. 30.