he had offred for himselfe so he might doe for the ignorances of the people as the Apostle saith Heb. 9. 7. within the veile into the most holy place a figure of heaven whither Christ the fore-runner entred for us and whither also our hope the sure Anker of our soules entreth by him Heb. 6. 19. 20. and 10. 19. 23. Vers. 16. because of or from the uncleannesses that is purging it from them Hereby appeareth the horrour of sinne for though the people never went into the Holy place much lesse into the Most holy yet such was the power of their iniquities that the holy Altar Arke and Sanctuarie it selfe was defiled in the sight of God and could not bee cleansed without blood so our sinnes doe defile Gods Church and his most holy ordinances therein and doe come up into heaven it selfe wherein to we can have no entrance but by the blood of Christ cleansing us and our way and purging our consciences from dead workes to serve the living God Heb. 9. 7. 11. 14. c. and all or in all their sinnes see after on verse 21. that dwelleth that is is placed and remaineth the Greeke translateth builded unto which phrase Paul hath reference speaking of Christs greater and more perfect tabernacle not made with hands that is not of this building Hebr. 9. 11. The Temple of his bodie Ioh. 2. 21. and veile of his flesh Hebr. 10. 20. were by imputation of our sinnes made as unclean and sprinkled with his owne precious blood that he might reconcile us unto God Esa. 53. 2 Cor. 5. 19. 21. It was necessary that Moses Tabernacle and Solomons Temple the patternes of things in the heavens should be purified with these sacrifices forementioned but the heavenly things themselves with better sacrifices then these Heb. 9. 23. Vers. 17. not be any man neither of the people nor of the Priests onely the high Priest himselfe performed this service in the fight of God Figuring herein our high Priest Christ Iesus on whom God laid the inquitie of us all Esa. 53. 6. who his ãâã selfe bare our sinnes in his owne body on the tree 1 Per. 2. 24. who hath by himselfe purged our sinnes Hebr. 1. 3. and God by him hath reconciled all things ãâã himselfe even by him whether they be things in earth or things in heaven Colos. 1. 20. no creature helping no nor comprehending the riches of his grace wherein he hath abounded towards us in ãâã wisedome and prudence and hath gathered together in one all things in Christ both which are in the heavens and which are on earth even in him Eph. 1. 8. â0 These things the Angels desire to looke into 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places is made knowne by the Church the manifold wisedome of God Eph. 3. 10. V. 18. shall goe out from the most holy place to the Altar of incense which stood in the holyplace and of the blood of the goat both bloods mixed together in a basin as before is noted and put Hebr. and give so this was a striking of his finger with the blood upon the hornes And hee begââ they say at the Northeast horne so to the Northwest then to the Southwest and so to the Southeast Maimony in Iom hakipp. chap. 4. sect 2. And of this when God first appointed the Altar to be made he said Aar on shall make atonement upon the hornes of it ãâã in the yeere with the blood of the Sin-offring of at ãâ¦ã ments Exod. 30. 10. This Altar being for incense which figured praiers Psal. 141. 2. and the horses signifying the power of Christs mediation as from which voices or answers to the praiers of the saints were heard Revel 9. 13. the cleansing of them by the blood of the Sin-offring shewed how the infirmities in the faith praiers of the Saints are to bee holpen and purified by the death and blood of Christ. Vers. 19. blood upon it After the Priest had put blood upon the foure hornes he removed the coles and ashes which were on the golden altar so that the gold appeared then he sprinkled of the mixed blood on the cleane place of the altar seven times by the south side by the place where he had finished the putting therof upon the hornes And he went out and poured the residue of the blood at the westerne bottome of the brazen altar that was without Maim in Iom hakipp. chap. 4. sect 2. seven times for a full and perfect purification as in verse 14. from the uncleannesses the imperfections and sinnes which the people fell into in their most holy service and prayers Vers. 21. shall impose or shall lay both his hands which he now did in the name of the people by this signe discharging them and laying the burden of all their sinnes upon the beast a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes or in or with all their sinnes But the Greeke translateth it and and so the Hebrew often signifieth as is noted on Gen. 2. 3. and on Exod. 17. 10. These three comprehend sinne of all sorts which the Priest confessed in generall with the three names here used as in the ages following is recorded and asked mercy also for them all saying Oh Lord thy people the house of Israel have sinned and done iniquitie and trespassed before thee Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the law of Moses thy servant that in this day he shall make-atonement for you c. Maimony in Iom hakipp. chap. 4. sect 2. shall put Hebr. shall give that is affixe or fasten them upon the head of the goat which being also figure of Christ shewed how our sinnes should be imputed unto him and God would lay upon him the iniquitie of us all that hee which knew no sinne should be made sinne for us Esa. 53. 6. 2 Cor. 5. 21. a fit man or a man appointed and prepared Hebr. an opportune a timely man which the Greeke translateth aready man the Chaldee a man that is prepared or appointed to goe and Sol. Iarchi expoundeth it appointed for it from the day before Of this the Hebrewes write that in the ages after the live goat was led away by one of the Priests thereto appointed unto a rocke in the wildernesse twelve miles that is ninetie furlongs distant from Ierusalem Every mile they say was seven furlongs and an halfe They made ten boothes betweene Ierusalem and that rocke in the wildernes betweene every boothe there was a miles space and in every boothe one man or more that some might accompany him that led the goat from one boothe to the next So there being a mile that is two thousand cubits betweene boothe and boothe that was a Sabbaths dayes journey and so farre they might
applieth to our regeneration thus God who said that out of darknesse light should shine he hath shined in our hearts c. 2. Cor. 4. 6. that wee which were once darknesse are now light in the Lord Ephes. 5. 8. yea God himselfe and Christ is called Light for the brightnesse of his glory and graces given unto us 1. Ioh. 1. 5. 7. Ioh. 1. 4 5. Psal. 27. 1. and 118. 27. And as God made light in the first day so Christ rose from death in the same day the first of the weeke Mark 16. 1 2. he is the true light which lighteth every man that commeth into the world Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature as Iob 38. 19. where is the way where light dwelleth c. how much lesse of the Creator who dwelleth in the light that no man can approach unto 1. Tim. 6. 16. Vers. 4. it was good that is agreeable to the will of God and so as it might draw the liking of the creatures thereto Absolutely there is none good but God Mark 10. 18. who is good of himselfe without dependance on others and without limitation But every creature so far as in the being thereof it agreeth with the will of the Creator is also good by participation of Gods goodnesse Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely extended also to that which is goodly faire sweet pleasing profitable or commodious and causing joy 1. Sam. 9. 2. Gen. 24. 16. Song 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good Mark 9. 42. another calleth profitable Luke 17. 2. and goodnesse of heart is opposed to sorrow Esay 65. 14. And of light in speciall Solomon saith it is sweet Eccles. 11. 7. and light is used for comfort and joy Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene that is divided the light from the darknesse that alwayes naturally the one expelleth the other and in course of day and night doe succeed each other as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is he separated betweene the light and betweene the darknesse So after usually V. 5. Light Day Hereupon one of these words is put for another the day shall declare it 1 Cor. 3. 13. that is the light Eph. 5. 13. So the Apostle applying this to our spiritual estate calleth us both children of the light of the day not of the night nor of darknesse 1. Thes. 5. 5. The names which God gaue in Hebrew are now in other languages changed as that which he called Iom we english Day and Lajlah wee call Night yea the reason of these names is not alwayes vnderstood so great punishment doe we sustaine by that confusion of tongues Gen. 11. Howbeit by affinity with other words it seemeth the Day was named Iom of the tumult stir and businesse in it and the Night Lajlah of the yelling or howling of wild beasts therein Experience also confirmeth this and the Scripture accordeth Psal. 104. 20. 21. 22. 23. the evening was and the morning The evening which is the beginning of the Night and the morning which is the beginning of the Day are here used for the whole time of the light and darknesse in one succeeding course which is with us the space of 24 houres which also in a more large sense is here called a Day as the time while light shineth is the Day strictly taken in which sense Christ saith there are twelve houres in the day Iohn 1. â9 From the phrase here used a large day is called âhnerââ-boker that is an evening-morning Dan. 1. 14. and Paul in Greek calleth it Nâââ thé meron a Night-day that is a day comprehending the night also 2 Cor. 11. 25. And because darknesse was in time before the light therefore is the evening set before the morning and so among the Iewes they began their large day at evening as Lev. 23. 32. from evening to evening you shall rest your Sabbath At the same time the Athenians also began the day but the Chaldeans counted the beginning at Sun rising the Aegyptians at noone and the Romans at midnight This later our westerne nations follow counting from midnight one of the clocke in the morning and so forward first day Hebr. one day whereupon the Hebrewes often say one for first Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2. Vers. 6. Outspred firmament This name is of the Hebrew Rakiagh which signifieth a thing spred abroad and of the Greeke stereoma which signifieth a firmament or fast thing for the heavens are stretched out as a curtaine and spred out as a tent to dwell in Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast as a molten looking-glasse Iob 37. 18 Prov. 8. 28. These tell Gods glory and shew his handy worke Psal. 19. 2. for in the heavens hee buildeth his stories or sphaeres Amos 9. 6. and planchereth his lofts in the waters Psal. 104. 3. and stretcheth out the North over the empty place Iob. 26. 7. and in visions of Gods glory the firmament is mentioned Ezek. 1. and 10. And as his power is shewed in making the earth so is his prudency in stretching out the heavens Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire and all that is to be seene above the earth for the fowles flye and the Sun Moone and Starres are set in the firmament of the heavens Gen. 1. 16. 17. 20. in the midst of the waters namely of the Deepe forementioned part whereof was lifted up into the ayre spred abroad into thin vapours Psal. 135. 7. bound up in thicke clouds and the cloud is not rent under them Iob 26. 8. the other part was gathered into one place the Sea Gen. 1. 9. separate or let it be separating that is let it continually separate or divide A like phrase is in Esay 59. 2. V. 7. and the waters Hebr. and betweene the waters which were above to weet in the ayre above the lowest region whereof the waters are So elsewhere they are sayd to be above the heavens Psal. 148. 4. meaning those heavens and that firmament wherein the birds flye for above that are the watry clouds As every part of the water is called water so every part of the heaven and firmament is called by the name of the whole V. 8. Heavens in Hebrew Shamajim so called as is thought of Sham There and Majim waters which are remoued or heaved up from us And so the whole hath the name of a part thereof The word Heavens is put for the aire wherein windes cloudes and fowles doe flye Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament where the Sunne Moone and Starres are set Gen. 1. 16. 17.
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. ãâã GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. ãâã Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. ãâã Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth ãâã God but is called to repentance Chap. ãâã ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. ãâã Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. ãâã He fighteth for Lot oâercommeth foure Kings and is blessed of Melchisedek Chap. ãâã He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. ãâã He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
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 ronââ about c. The starres that are all in that one ãâã 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 âand 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
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 âiâon the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
And this Minde is the Lords candle searching all the toward roomes of the belly Prov. 20. 27. The Hebrew lives is by the holy Ghost translated in Greeke life Act. 2. 28. from Psal. 16. 11. and it is so ãâã in the forme plurall because in life there are ma ãâ¦ã operations changes occurrences c. that doe fall out and men or Adam which Paul openeth thus the first man Adam 1 Cor. 15. 45 was or was to that is become a living soule The word to as it is often expressed so is it sometime omitted in the Hebrew textâ as ãâã Chron. 18. 21. I will be to or for a lying spirit which in 1 King 22. 22. is written I will be a lying spirit unto this living soule Paul opposeth the second Adam Christ who is a livemaking spirit 1 Cor. 15. 45. where he compareth living or quicke with livemaking or quickning soule with spirit as also the souly or naturall body with the spirituall verse 44. 46. So by living soule here is meant the naturall estate of life in this world where men doe eat and drinke procreate children c. which in the world to come shall be otherwise when this animalitie or souly state shall be changed into spiritualtie As for the terme of this our souly or naturall life it dureth while our breath is in us and the spirit of God in our nostrills Iob 27. 3. for the breath of the Almighty giveth us life Iob 33. 4. And here for a living soule the Chaldee translateth speaking that is reasonable because man hath a soule reasonable wherby he speaketh so differing from dumbe beasts Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say the forme of the inferiour Adam mystically signified the forme of the superiour Adam R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus The first man is of the earth earthly the second man is of the Lord from heaven 1 Cor. 15. 47. V. 8. a garden called hereupon the garden of Iehovah Gen. 13. 10. the Greeke translateth it a paradise which name is borrowed from the Hebrew pardese that signifieth an orchard Song 4. 13. Eccles 2. 5. This place for the pleasantnesse of it is made a figure of heaven named paradise in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ Revel 21. 22. So the Hebrew Doctors gathered from Song 4. 12. that this garden signified the Church of Israel R. Menachem on Gen. 2. 8. in Eden a countrie in the upper part of Chaldea mentioned in Esa. 35. 12. Ezek. 27. 23. and other where Eden signifieth Pleasure of it the Greekes name Pleasure Hedone and the name sheweth it to bee the pleasantest part of the world wherefore comparisons are made by it Esa. 51. 3. Ezek. 31. 16. 18. Vers. 9. desireable that is goodly pleasant tall excellent as Cedars and the like See Ezek. 31. 8. 9. 18. tree of life which was continually flourishing and fruitfull unto which the scripture seemeth to have reference in describing the spirituall Paradise under the Gospell mentioning the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the nations Rev. 22. 2. This was unto Adam a symbolicall tree a signe not onely of a blessed naturall life in Paradise for a time but of a spirituall life after in Heaven for ever if he continued in obedience to his Creator For as the bread of life is that which giveth life eternall to them that eate of it Ioh. 6. 48. 50. 51. so this tree of life signified the like as God himselfe after sheweth Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden the Greeke sayth of the paradise which the Holy Ghost followeth in Rev. 2. 7. saying to him that overcommeth I will give to eate of the tree of life which is in the midst of the Paradise of God The word midst often signifieth no more then within as in Gen. 41. 48 amidst the same City that is within the same So in the midst of thornes Luke 8. 7. is among or into the thornes Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden that is within it Gen. 3. 3. the knowledge of good and evill so named because of Gods law which forbad man to eate of this tree should teach what is good and evill be a rule of obedience shewing mans goodnesse and righteousnesse if he did obey as Deut. 6. 25. or his evill if he did transgresse for the knowledge of sinne is by the law Rom. 3. 20. Also knowledge is used for sense or experience Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction Gen. 4. 1. and this tree might so have the name of the event because Adam by eating of it brought evill into the world was commingled and defiled with it and felt the misery of it in his owne conscience experience Gen. 3. 6. 7. The Greeke translateth a tree to know that which may be knowne of good and evill and the Chaldee thus a tree of whose fruit they that eate shall know the difference between good and evill So in Thargum Ierusalemy likewise Vers. 10. to water From this river and the use of it in Paradise the Scripture speaketh of Gods spirit and graces in his Church as the pure river of the water of life Rev. 22. 1. the river of God full of waters Psal. 65. 10. the river whose streames make glad the city of God Psal. 46. 5. See Iohn 7. 38. 39. was to that is became into foure heads meaning foure beginnings of other rivers Vers. 11. Pison or as in the Greeke Phison it is so called of the multitude or increase of waters The Scripture elsewhere speaketh not of it compasseth This word is sometime used for turning and passing along by though not round about as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai passe by and so it may be taked here Havilah in Greeke Evilat This was the name of two men one the sonne of Cush the sonne of Cham the sonne of Noe Gen. 10. 7. the country where hee dwelt was called by his name and that is it here mentioned and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan the sonne of Heber of the race of Sem sonne of Noe Gen. 1029. His countrie befell him in the East Indies Vers. 12. good that is fine precious so in 2 Chr. 3. 5. Bdelium the name of a tree and of a sweet gumme that runneth from it The Hebrew name is Bedólach and some thinke it to bee a kind of Pearle the Manna was like unto it and the colour white Num. 11. 7. Exod. 16. 31. Beryll a precious stone called in Hebrew Shoham which the Greeke in Exod. 28. 20. translateth a Beryll the Chaldee calleth it
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 ãâã ãâã ãâã ãâã ãâã 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 sâll ãâã 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 traÌslateth 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
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chaÌgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * ãâã ãâã ãâã ãâã ãâã Noes name are the letters of * ãâã ãâã ãâã ãâã ãâã Grace in Hebrew the order being changed ãâã ãâã ãâã ãâã ãâã These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
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 cleââe 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 ãâ¦ã 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 turâle doves and pigeons Lev. 1. 14. And all these sacrifices Abram offered Gen. 15. 9. and of every cleane beast and cleane fowle Noe offered a burnt offering after hee came out of the Arke Gen. 8. 20. wherefore by cleane beasts here such onely seeme to be meant as were sanctified of God for sacrifice which ordinances as appeareth were revealed of God to the Fathers from the beginning as divers others after written by Moses as clensing of mens persons and garments Gen. 35. 2. paying of tythes to the Priests Gen. 14. 20. offering of first fruits Gen. 4. 3. 4. and the like As for civill use all beasts seeme to be cleane to the sonnes of Noe for meat by that law in Gen. 9. 3. see the notes there By nature all Gods creatures are good Gen. 1. 31. and there is nothing uncleane of it selfe Rom. 14. 14. but onely by the institution of God to teach men holinesse and obedience Act. 10. 15. Lev. 11. 44. 45. and seven Hebr. seven seven that is by sevens or seven of each sort so after two two vers 9.
upon the waters So ships are said to goe or walke Psal. 104. 26. Thus Noe in the Arke escaped the waters of Gods wrath wherin the world perished as Israel after this passed safe through the waters of the sea wherein the Aegyptians were drowned Exod. 14. Hebr. 11. 29. Noe was baptized into Christs death and buried in the Arke with him into his death but raised up againe with him also God giving him victory through faith in Christ Rom. 6. 3. 4. 1 Pet. 3. 20. 21 Vers. 19. most exceedingly or most vehemently the Hebrew phrase as also the Greeke doubleth the word vehemently vehemently So Gen. 17. 2. and 30. 43. and often Vers. 20. Fifteene cubits that is 22 foot and an halfe God weigheth the waters by measure Iob 28. 25 prevaile that is as the Greeke explaineth were lifted up higher then all mountaines To this Iob hath reference saying he sendeth out the waters and they overturne the earth Iob 12. 15. this judgement was admirable seeing there are mountaines as Atlas Olympus Causacus Athos and other such that are so high as their tops are above the clouds and winds as Historiographers do report And the mountaines of Ararat so high that the Arke rested upon them long before the face of the earth was discovered Gen. 8. 4. 5. c. Vers. 21. every man the flood came and destroyed them all Luke 17. 27. they were wrinkled before their time a flood was powred upon their foundations Iob. 22. 16. Vers. 23. Noe onely or but Noe. To this the Scripture after hath reference Ezek. 14. 14. though Noe Daniel and Iob were among them they should deliver but their owne soules So a few were saved 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony unto this truth that at the deluge of all men Deucalion onely was left alive that is Noe by going with his wife and children into a certaine great Arke which he had c. Lucian l. de Dea Syriae CHAP. VIII 1 The waters of the flood asswage 4 The Arke resteth on Ararat 7 Noe sends forth the Raven and the Dove 15 God biddeth Noe goe forth of the Ark 18 and he goeth 20 He buildeth an Altar and offereth sacrifice 21 which God accepteth and promiseth to curse the earth so no more ANd God remembred Noe and every beast and all the cattell that was with him in the Arke and God made a wind to passe over the earth and the waters asswaged And the fountaines of the Deep and the windows of the heavens were stopped and the raine from heavens was restrained And the waters returned from off the earth going and returning and the waters abated at the end of the hundred and fifty dayes And the arke rested in the seventh moneth in the seventeenth day of the moneth upon the mountaines of Ararat And the waters were going and abating untill the tenth moneth in the tenth moneth in the first of the moneth the tops of the mountaines were seene And it was at the end of fortie dayes that Noe opened the window of the arke which he had made And he sent forth a Raven and it went-forth going-forth and returning untill the waters were dryed from off the earth And he sent forth a Dove from him to see if the waters were abated from off the face of the ground And the Dove found not rest for the sole of her foot and shee returned unto him into the arke for the waters were on the face of all the earth and he put-forth his hand and tooke her and caused her to come unto him into the arke And hee waited yet other seven dayes and did againe send forth the Dove out of the arke And the Dove came in to him at eventide and loe an olive leafe pluckt off was in her mouth and Noe knew that the waters were abated from off the earth And he waited yet other seven dayes and sent-forth the Dove and she did not againe returne unto him any more And it was in the sixe hundred and one yeere in the first moneth in the first of the moneth the waters were dried up from off the earth and Noe removed the covering of the arke and he saw and behold the face of the ground was dry And in the second moneth in the seven and twentieth day of the moneth the earth was dryed And God spake unto Noe saying Goe-forth out of the arke thou and thy wife and thy sonnes and thy sonnes wives with thee Every beast which is with thee of all flesh of fowle and of cattell and of every creeping thing that creepeth upon the earth bring thou forth with thee that they may breed abundantly in the earth and be fruitfull and multiply upon the earth And Noe went forth and his sonnes and his wife and his sons wives with him Every beast every creeping-thing and every fowle all that creepeth upon the earth after their families went forth out of the arke And Noe builded an Altar unto Iehovah and tooke of every cleane beast and of every cleane fowle and offered-up burnt offerings on the altar And Iehovah smelled a smell of rest and Iehovah said in his heart I will not againe curse any more the ground for mans sake for the imagination of mans heart is evill from his youth and I will not againe any more smite every living thing as I have done Henceforth all dayes of the earth seed-time and harvest and cold and heat and sommer and winter and day and night shall not cease Annotations GOd remembred that is shewed himselfe to have care of Noe and helped him out of his troubles Things are often spoken of God after the manner of men as Gen. 6. 6. So after Gen. 30. 22. every beast or every living thing the Greek translateth all wild beasts and addeth all fowles and all creeping things a wind The Hebrew name Ruach signifieth generally any spirit or wind and all winds are brought forth of God out of his treasuries Psal. 135. 7. and wee know not whence they come or whither they goe Ioh. 3. 8. but God maketh the weight for them Iob 28. 25. and raised this wind extraordinarily in mercy asswaged or were stilled quieted This word is applyed also to the asswaging of anger Est. 2. 1. and of murmurings Num. 17. 5. Wherefore this wind which seemeth to be extraordinary had a miraculous effect in asswaging the waters whereas usually wind maketh them rage Psal. 107. 25. Ion. 1. 4. Therefore one Chaldee paraphrase calleth it a wind or spirit of mercies Vers. 2. of the deepe the water gulfes within the earth which before were broken up see Gen. 7. 11. stopped thus God shewed himselfe to be hee that can stay the bottles of heaven Iob 38. 37. Vers. 3. going and returning that is continually returning to weet into their channels and treasuries within the earth Psal. 33. 7. Eccles. 1. 7. So after in vers 5. going and abating that is continually abating more and more So going is elsewhere
Amos 5. â1 Wherefore the Chaldee translateth the Lord accepted with favour his oblation The Scripture speaketh of God after the manner of men who are delighted with sweet odours Esay 3. 24. Song 1. ãâ¦ã of rest that is of sweetnesse or of sweet savour which refresheth comforteth and quieteth the sense The Hebrew word is of the same root that Noes name was of which signified rest and comfort Gen. 5. 29. The Greeke here and usually turneth it euâdiâs of sweet-savour which the Apostle followeth saying Christ hath given himselfe for us an offering and a sacrifice to God for a smell of sweet savour Ephesians 5. 2. where this sacrifice of Noe and all other in the Law are shewed to have their accomplishment in Christs death for otherwise as it was unpossible that the blood of buls and goats should take away sinnes Heb. 10. 4. so was it unpossible that the smoake of such flesh burned should be a sweet odour to God in his heart or unto his heart that is hartily minding and purposing this thing which followeth Some understand it unto Noes heart as spoken to his comfort but the Hebrew el unto is often used for in as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense The Chaldee translateth in or by his word which may bee understood as an oath as not onely the Hebrew Doctors say that God stretched out his right hand and swarâ c. Pirke R. Eliezer chap. 23. but the Prophet also witnesseth I have sworne that the waters of Noe shall no more goe over the earth Es. 54. 9. not againe curse or not adde to curse This taking away of the curse notwithstanding mans corrupt heart remaining is a notable testimony of Gods rich mercy in Christ by whom we are freed from the curse Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe was a figure of that spirituall and eternall covenant of peace with us in Christ as is shewed in Esay 54. 8. 9. 10. for mans sake the Greek saith for mens workes for the imagination or though the fiction See Gen. 6. 5. where from mens merits the contrary is concluded to that which here God in mercy promiseth youth or child-hood so that it meaneth not onely mans age but infancy or childs age as the word whence youth here is derived is spoken of Moses when he was a babe Exod. 2. 6. and we all are transgressors from the womb Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba an Hebrew commentary upon this place a Rabbine is said to bee asked When is the evill imagination put into mân And hee answered From the ãâã that he is formed as I have done to weet universally with water howbeit fire shall consume the remnant Iob 22. 20. for the heavens and the earth now are by Gods word kept-in-store reserved unto fire against the day of judgement and perdition of ungodly men 2 Pet. 3. 7. Vers. 22. Henceforth all dayes of the earth that is Hereafter so long is the earth endureth It is a promise to conserve the orderly course and state of the world through all ages unto the end under which also the promise of stability of grace in Christ is spiritually covenanted unto the faithfull as Ier. 33. 20. 21. CHAPT IX 1. God blesseth Noe and his sonnes 4 Flesh with the blood and murder are forbidden 9. Gods covenant to drowne the earth no more 13 signified by the Rainbow 18 Noe replenisheth the world 20 planteth a vineyard 21 is drunken and mocked of his son 25 Curseth Canaan 26 Blesseth Sem 27 prayeth for Iaphet 28 and dyeth 950 yeeres old ANd God blessed Noe and his sonnes and said unto them Be fruitfull and multiply and replenish the earth And the feare of you and the dread of you shall be upon every beast of the earth and upon every fowle of the heavens on all that moveth upon the ground and on all the fishes of the sea into your hand are they given Every moving thing that is living to you shall it bee for meat as the greene herbe have I given to you all things But flesh with the soule thereof the blood therof ye shall not eate And surely your blood of your soules will I require at the hand of every beast will I require it and at the hand of man at the hand of every mans brother will I require the soule of man He that sheddeth mans blood by man shall his blood be shed for in the image of God made he man And you be yee fruitfull and multiply bring-forth-abundantly in the earth and multiply therein And God said unto Noe and unto his sonnes with him saying And I behold I establish my covenant with you and with your seed after you And with every living soule that is with you of the fowle of the cattell and of every beast of the earth with you from all that goe out of the arke to every beast of the earth And I will establish my covenant with you and all flesh shall not bee cut off any more by the waters of a Flood and there shall not bee any more a Flood to destroy the earth And God sayd This is the signe of the covenant which I doe give betweene me and you and every living soule that is with you to eternall generations My Bow I have given in the cloud and it shall bee for a signe of the covenant betweene me and the earth And it shal be when I make-cloudy the cloud over the earth that the bow shall bee seene in the cloud And I will remember my covenant which is betweene me and you and every living soule of all flesh and there shall not be any more the waters to a flood to destroy all flesh And the Bow shall bee in the cloud and I will see it to remember the everlasting covenant betweene God and every living soule of all flesh that is upon the earth And God said unto Noe This is the signe of the covenant which I have established betweene me and all flesh that is upon the earth And the sonnes of Noe that went-out of the arke were Sem and Cham and Iapheth and Cham he is the father of Canaan These three were the sonnes of Noe and of these all the earth was over-spred And Noe began to be an husbandman and he planted a vineyard And he dranke of the wine and was drunken and hee uncovered himselfe within his tent And C ham the father of Canaan saw the nakednesse of his father and told his two brethren without And Sem and Iapheth took a garment and they layd it upon both their shoulders and went backward and covered the nakednesse of their father and their faces were backward and they saw not their fathers nakednesse And Noe awoke from his wine and hee knew that which his younger son had done unto him And he said Cursed be Canaan a servant of servants
2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision Esay 1. 1. for to his Prophets God spake by visions Num. 12. 6. and Abram is of God himselfe named a Prophet Gen. 20. 7. feare not that is be not dismayed or overcome with feare so feare not Mat. 28. 5. is bee not astonyed Mark 16. 6. The Prophets were sometime terrified with visions as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts which Abram had as his answer sheweth a shield that is a protection as the name of a shield in the Hebrew signifieth so the Greeke saith I will protect thee the Chaldee paraphraseth my word shall be thy strength A like promise is to all Gods people in Psal. 115. 9. 10. 11. great or as the Greeke translateth shall be very much Abram had sowne righteousnesse and therefore should reape a faithfull reward Prov. 11. 18. though he were not enriched by the King of Sodom Gen. 14. 22. 23. Vers. 2. Lord in Hebr. Adonai which signifieth my stayes or pillars implying in it a mystery of the holy Trinity and fitly spoken here to God the Lord of heaven and earth Mat. 11. 25. who as a base sustained Abram in all infirmities It is written here with long A in the end and so is proper to God having the vowels of Iehovah when it is written with a short a it is applied to creatures In in the forme singular Adón Lord or susteyner it is also ascribed unto God the Lord of all the earth Psal. 97. 5. and in the forme plurall Adonim as Mal. 1. 6. If I be Adonim a Lord where is my feare Iehovih or God in Greeke Lord this name is usually thus written when it is joyned with the former Adonai and it hath the consonant letters of Iehovah and the vowels of Aelohim God and where one Prophet writeth Adonai Iehovih as here 2 Sam. 7. 18. aââther writing the same saith Iehovah Aelohim 1 Chron. 17. 16. It is of the same signification that Iehovah whereof see Gen. 2. 4. goe childlesse by going the Ierusalemy paraphrast understandeth going out of the world as fearing he should dye childlesse and so the promise before given should be frustrate Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth I am let depart as Simeon speaketh in Luke 2. 29. childlesse The Hebrew well beareth this sense for thou shalt goe with thy fathers 1 Chron. 17. 11. is expounded thou shalt sleepe or lye downe with thy fathers 2 Sam. 7. 12. the steward or administrator dispenser Hebr. ben meshek the son of administration or of running about or sonne of leaving that is the man that runnes about and administreth or to whom I leave the affaires of mine house such we call a Steward So the Chaldee saith bar parnesaah that is son of feeding governing or procuration meaning the Steward whose duty is to give the family their portion of meat in due season Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease But Abram had one principall old servant ruler of all that he had Gen. 24. 2. of whom this seemeth to bee meant Eliezer of Damaskus or the Damaskean Eliezer as the Chaldee hath it Damaskus being put for a man of Damaskus as Israel 1 King 12. 18. is put for the sonnes of Israel 2 Chron. 10. 18. though some take Damaskus in Hebr. Dammesek to bee the name of a man here Of Eliezer or Eliazar as the name is written in Exod. 6. 25. is formed Lazer by leaving out the first letter as in other countries they used in Greek Lazaros whom Christ in the Parable maketh to sit in heaven in Abrahams bosome Luke 16. 23. that is to banquet with him next unto him as Mat. 8. 11. Ioh. 13. 23 Vers. 3. seed that is a child as the Chaldee expoundeth it son of my house that is my houshold servant or bondman borne so in Eccl. 2. 7. I got men-servants and women-servants and I had sonnes of the house that is home-borne-slaves so called to distinguish them from sonnes of the wombe Prov. 31. 2. Iob 19. 17. See before Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre or inheriteth that is as the Greeke translateth shall inherit mee shall possesse and enjoy all that I have So to inherit Gad Ier. 49. 1. which is there explained to dwell in his cities Vers. 4. And behold the Greeke turneth it And straight way it noteth Gods speedy helpe of Abrams infirmity shall come out that is the sonne of thine owne body opposed to the sonne of the house or servant aforesaid So the Chaldee translateth a sonne whom thou shalt beget A like promise was to David 2 Sam 7. 12. thy seed after thee which shall come out of thy bowels for which in 1 Chron. 17. 11 is written which shall be of thy sonnes Vers. 5. the starres which cannot by man bee numbred Ierem. 33. 22. onely God counteth their number and calleth them all by names Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth here like the stars of heaven that might signifie his naturall seed this his spirituall and heavenly as the Apostle teacheth us two sorts of Abrams children Rom. 9. 7. 8. Gal. 4. 22. 24 c. Hereupon the Israelites are in Iosephs dreame and in Daniels vision called starres and the host of heaven Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven and sand of the sea so shall thy seed be and so it was fulfilled in Moses time Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram Gen. 22. 17. and to Isaak Gen. 26. 4. and in them to Israel Exod. 32. 13. Vers. 6. he beleeved or had faith This is the first place where faith or beleefe is expresly spoken of in Scripture and is found in Abram called the father of all beleevers Rom. 4. 11. 12. 16. and hath imputation of justice added to it because under this promise Abram saw and beleeved in Christ and it was before either the law was given or circumcision ordained Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abrams faith is highly commended in that against hope he beleeved in hope that he should become the father of many nations according to that which was spoken So shall thy seed be And being not weake in faith he considered not his owne body now dead being about an hundred yeeres old or the deadnesse of Saraes wombe he staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what hee had promised he was able also to performe and therefore it was imputed unto him for justice Rom. 4. 18. 22. The Hebrew word for beleeved meaneth that hee thought and trusted the words of God as sure certaine
or taking hand Deut. 1. 5. Accordingly the Greeke here translateth I have begunne dust that is base vile see Gen. 3. 19. Vers. 28. destroy or corrupt marre see Gen. 6. 13 for five that is for lacke of five So for fatnesse Psal. 109. 24. and for the fruits Lam. 4. 9. is for the lacke of them Vers. 30. and I will or that I speake as verse 19. the Greeke translateth it If I speake so verse 32. Also and is put for and if in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once Abraham descended not to sewer then ten a reason whereof the Hebrew Doctors give to be this that in the generation of the floud there were eight Noah and his wife and his three sonnes and their wives and yet the world was not saved for their sakes Breshith rabbah on Gen. 18. Vers. 33 Iehovah went away the Chaldee saith the glorie of the Lord was lifted up made an end the Greeke turneth it had ceased speaking CHAP. XIX 1. Lot in Sodom entertaineth two Angels 4 the Sodomites to abuse them doe he set his house and will not bee disswaded from their wickednesse 11 The Angels strike them with blindnesse 12 and send Lot for safety into the mountaine 18 but hee obtaineth leave to goe into Zoar. 24 Sodom and Gomorrha are destroyed with fire from heaven 26 Lots wife looking backe is a pillar of salt 30 Lot fearing to abide in Zoar dwelleth in a cave 31 His two daughters make him drunken and of them he begetteth Moab and Ammon ANd there came two Angels to Sodom in the evening and Lot was sitting in the gate of Sodom and Lot saw and rose-up to meet them and he bowed-downe himselfe with the face to the ground And hee said Behold now my Lords turne in I pray you into your servants house and tarry-all-night and wash your feet and ye shall rise-up-early and goe on your way And they said Nay but we will abide-all-night in the street And he pressed upon them vehemently and they turned in unto him and came into his house and he made them a banquet and did bake unleavened cakes and they did eate But before they lay-downe the men of the city the men of Sodom compassed about the house from the yong even to the old all the people from the utmost quarter And they called unto Lot and said unto him where are the men which came unto thee this night bring them out unto us that we may know them And Lot went-out unto them to the doore and he shut the doore after him And he said I pray you my brethren doe not evill Behold now I have two daughters which have not knowne man let mee I pray you bring out them unto you and doe ye to them as is good in your eyes only to these men doe not any-thing for therefore came they into the shadow of my rafter And they said Stand further and they said This one fellow came in to sojourn and will he judging judge now will we doe worse to thee then to them and they pressed sore upon the man upon Lot and came neere to breake the doore And the men put-forth their hand and brought in Lot unto them into the house and shut the doore And they smote the men which were at the doore of the house with blindnesses from the small even to the great that they wearied themselves to find the doore And the men sayd unto Lot hast thou here any besides sonnes-in-law or thy sonnes or thy daughters or any that thou hast in the City bring-out from this place For wee will destroy this place because the cry of them is wexen-great before the face of Iehovah and Iehovah hath sent us to destroy it And Lot went out and spake unto his sonnes-in-law that were taking his daughters and he said rise-up goe-out from this place for Iehovah will destroy the Citie but he was as one-that-mocked in the eyes of his sonnes-in-law And when the dawning-of-the-day came-up then the Angels hastened Lot saying Arise take thy wife and thy two daughters which are found here lest thou bee consumed in the iniquity of the City And hee lingred and the men layd-hold on his hand and on the hand of his wife and on the hand of his two daughters in the gentle-mercy of Iehovah upon him and they brought him forth and set him without the City And it was when they had brought them forth-abroad that he said Escape for thy soule looke not behind thee neither stay thou in al the plain escape to the mountaine lest thou be consumed And Lot said unto them Oh not so Lord. Behold now thy servant hath found grace in thine eyes and thou hast magnified thy mercy which thou hast done with me to save-alive my soule and I I cannot escape to the mountaine lest evill cleave unto mee and I dye Behold now this citie is neere to flee thither and it is a little one oh let mee escape thither is it not a little one and my soule shall live And he said unto him Loe I accept thy face for this thing also that I will not overthrow the City for the which thou hast spoken Hast thee escape thither for I cannot doe any thing till thou be come thither therefore he called the name of the City Zoar. The Sunne came-forth over the earth and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha brimstone and fire from Iehovah out of the heavens And hee overthrew these Cities and all the plaine and all the inhabitants of the Cities and that which grew on the ground And his wife looked from behind him and shee was a pillar of salt And Abraham gat-up-early in the morning unto the place where hee had stood before Iehovah And hee looked toward Sodom and Gomorrha and toward all the land of the plaine and he saw and loe the smoke of the land went-up as the smoke of a fornace And it was when God destroyed the Cities of the plain that God remembred Abraham and sent Lot out of the mids of the overthrow when he overthrew the Cities in the which Lot dwelt And Lot went-up out of Zoar dwelt in the mountaine and his two daughters with him for he feared to dwell in Zoar and he dwelt in a cave he and his two daughters And the firstborne said unto the yonger out father is old and there is not a man in the land to come in unto us after the way of all the earth Come let us make our father drinke wine and let us lye with him and keepe-alive seed of our father And they made their father drinke wine in that night and the firstborne went-in and lay with her father and he knew not when she lay-downe or when she arose And it was on the morrow that the firstborne said unto the yonger Behold I lay yesternight with my father let us make him drinke wine this night also and goe thou in lye thou with
2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
former teares to proceed not from true repentance And in hating his brother for the blessing hee shewed himselfe to bee of that wicked one as was Kain 1 Ioh. 3. 12. 15. This hatred continued also in his posterity against Iakob Obad. v. 10. 11. c. for my father the Hebrew phrase as also the Greeke is of my father but the meaning is for my fathers death as the like speeches otherwhere manifest Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies Gen. 50. 10. The Greeke translateth Let the daies of my fathers mourning be nigh that I may kill Iakob my brother so making it a wish for his fathers speedy death and the Hebrew also will bear that translation yea his words are such as may imply not a stay till his fathers death but that hee would with the first opportunity kill Iakob and so his father would soone die with sorrow Thus meaning he would be a double parricide And Rebekah with the first sent Iakob away to prevent danger Vers. 42. comforteth himselfe in respect of his losse of the blessing with this purpose and hope to kill thee So the comfort of the wicked is grounded on evill The Greeke translateth he threatneth thee and the Chaldee he layeth wayt for thee Vers. 43. flee thou or flee for thy selfe and for thy safety Here the blessing brought speedy persecution and exile upon Iakob which his mother counselled him in faith to undergoe rather then for his life to make accord with Esau and to forgoe his first birthright now obtained Vers. 44 a few daies these fell out to bee twenty yeeres as the sequele of the history sheweth Gen. 31. 38. and Rebekah saw him no more as the Hebrew Doctors gather by the time of her death which they thinke was before Iakob came againe See the notes on Gen. 35. 8. Vers. 45. why should I be the Greeke turneth it lest I be bereaved and she speaketh of the losse of them both for that Esau for his murder was also to be killed by the law in Gen. 9. 6. or if man had not punished him God might have cursed and cast him out as he did Kain Gen. 4. 11. 16. of Cheth the Greeke saith daughters of the sonnes of Cheth the Chethites whom Esau had maried Gen. 26. 34. 35. This griefe she tooke for an occasion also to get Isaaks consent unto Iakobs departure of the land that is of the inhabitants of the land whether Chethites or any other of the Canaanites see Gen. 11. 1. wherefore have I that is what good will my life doe me meaning none at all CHAP. XXVIII 1 Isaak blesseth Iakob and sendeth him to Padan Aram for a wife 9 Esau seeing it marieth Machalath the daughter of Ismael 10 Iakob by the way hath a dreame and vision of a ladder 13 God appearing promiseth to blesse him and bring him home againe 16 Iakob awaking and moved with reverence of the place annointeth a stone set up for a pillar and nameth the place Bethel 20 and maketh a vow to honour God there when he shall returne in peace ANd Isaak called Iakob and blessed him and commanded him and said unto him Thou shalt not take a wife of the daughters of Canaan Arise goe to Padan Aram to the house of Bethuel thy mothers father and take to thee a wife from thence of the daughters of Laban thy mothers brother And God Almighty blesse thee and make thee fruitfull and multiply thee and be thou an assembly of peoples And he give to thee the blessing of Abraham to thee and to thy seed with thee that thou maist inherite the land of thy sojournings which God gave unto Abraham And Isaak sent-away Iakob and he went to Padan Aram unto Laban son of Bethuel the Syrian the brother of Rebekah mother of Iakob and Esau. And Esau saw that Isaak had blessed Iakob and sent him to Padan Aram to take unto him a wife from thence when he blessed him and commanded him saying thou shalt not take a wife of the daughters of Canaan And Iakob had obeyed his father and his mother and was gone to Padan Aram. And Esau saw that the daughters of Canaan were evill in the eyes of Isaak his father Then went Esau unto Ismael and tooke Machalath daughter of Ismael son of Abraham the sister of Nebajoth unto his wives to him to wife ãâã ãâã ãâã ãâã ãâã And Iakob went-forth from Beersheba and went to Charran And he lighted upon a place and taried there all night because the sunne was gone-downe and he tooke of the stones of the place and put for his pillowes and lay-downe in that place And he dreamed and behold a ladder set-up on the earth and the head of it reaching to the heavens and behold the Angels of God ascending and descending on it And behold Iehovah was standing above it and said I Iehovah the God of Abraham thy father and the God of Isaak the land that which thou lyest upon to thee will I give it and to thy seed And thy seed shall be as the dust of the earth and thou shalt spread-abroad to the sea and to the East and to the North and to the south and blessed shall be in thee all families of the earth and in thy seed And behold I will be with thee and will keepe thee in all the way that thou shalt goe and will returne thee againe unto this land for I will not leave thee untill that I have done that which I have spoken unto thee And Iakob awaked out of his sleepe and he said Surely Iehovah is in this place and I knew it not And he feared and said how fearefull is this place this is no other but the house of God and this is the gate of heavens And Iakob rose-up-early in the morning and took the stone that he had put for his pillowes and set it for a pillar and he powred oile upon the head thereof And hee called the name of that place Bethel but Luz was the name of the citie at the first And Iakob vowed a vow saying If God will be with mee and will keepe mee in this way which I am going and will give me bread to eat and rayment to put on And I returne in peace unto my fathers house and Iehovah shall be to me a God And this stone which I have set for a pillar shall be the house of God and of all that thou shalt give to me I will tithing givethe-tenth unto thee Annotations BLessed him God hereby confirmed Iakobs faith against doubts and feares both of things past and to come while his father now wittingly and willingly blesseth him and comforteth him against future troubles that might befall him in his pilgrimage The Hebrew Doctors say Better is the end of a thing then the beginning thereof Eccles. 7 8. the first blessings where with Isaak blessed Iaakob were of the dew of heaven and corne of the earth Gen. 27. 28. the after
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption froÌ the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives ãâã ãâã ãâã ãâã ãâã Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute ãâã ãâã ãâã ãâã ãâã they name it Seder an Order and denote it by a threefold S * ãâã ãâã ãâã ãâã ãâã as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. âand the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌfession of Iannes and Iambres of whom see before in Exodus 7. ãâã condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. ãâã ãâã 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
know that ye will not yet feare before Iehovah God And the flaxe and the baâey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the ãâã 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 Eâth 3. 6. of Iuâas the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the âand The Chaldee expounds it a plague fâom before the Lord. sheepe or flocks both sheep and goats griâvâââ ãâã or heavie pestilââââ 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 ãâã 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 ãâã path to his anger c. and gave up their beasts to thâââârraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus ãâã ãâã Ver. 8. your hands full Hebrew the fulnesse of your ãâã Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. âsâes 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 boâches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or ââyling 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 Exâd 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 muâraine 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 âeveâitie 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
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâanslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. âye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more ãâã ãâã ãâã ãâã ãâã AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soââe the things
glorie of the Majestie of the Lord was revealed upon it in a flame of fire The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. all the mount the mountaines saw the Lord and trembled Hab. 3. 10. they leaped like rammes Psal. 114. 4. the earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal. 68. 6. Iudg. 5. 5. The Greek translateth all the people was astonied Vers. 19. going and waxing strong that is continually proceeding and increasing in londnesse and strength more and more See a like phrase in Gen. 8. 3. Moses spake so fearfull was the sight that Moses said I am sore afraid and tremble Heb. 12. 21. by a voyce by a more gentle meane than the thunder or loud shrilling trumpet that Moses might be confirmed and not affrighted So Daniel being daunted with a vision was strengthned by the Angels words Dan. 10. 8. 16. 17. 19. And this voyce was heard of the people as is likely by that promise unto Moses in verse 9. It signified also that onely the Lords voyce takes away the terrors of the Law for by Moses the Law was given but by Christ who answered the Law and fulfilled it commeth grace and truth Ioh. 1. 17. Vers. 21. testifie unto or charge contest the people Paul used to contest or charge before God and his Angels 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake or that they breake not through to wit the bounds set them to see as Moses did at the first till he was stayed of God Exodus 3. 3. Curiositie is forbidden that men might walke by faith not by sight 2 Cor. 5. 7. and learne humility Rom. 12. 3. The Greeke here translateth Lest they draw neare unto God to consider or to behold and Luke useth the word in that sense in Stephens speech of Moses Act. 7. 31. fall that is be killed of the Lord verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for looking into the Arke of God 1 Sam. 6. 19. So falling is used for staine in Gen. 14. 10. 1 Cor. 10. 8. Vers 22. which come neare that is as the Chaldee explaineth which come neare to minister before the Lord. These priests are after called yong men of the sonnes of Israel Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi Numb 8. 14. 15. 17. 18. sanctifie themselves that is prepare wash and keepe themselves from being defiled with sinne by touching the mount as vers 24. 12. breake forth which the Chaldee expoundeth bee strong that is very angry but it implieth death also when God breaketh forth as the breach of waters upon men to destroy them as 2 Sam. 5. 20. and 6. 6. 7. 8. Vers. 23. cannot or shall not be able to come up by reason of the former charge and limitation It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people but God urgeth it againe verse 24. so restraining the curiositie of the people and shewing the end of the Law to be rather to exclude men from God by reason of their sinnes than to justifie or give them life as doth the Gospell for it was the ministration of death 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina is in bondage with her children Gal. 4. 25. Vers. 24. breake through the Greeke here translateth let them not violently presse to come up but that which the Law suffereth not the Gospell admitteth Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24. CHAP. XX. 1 The ten Commandements are spoken by God on mount Sinai 18 With thunders lightnings sound of the trumpet c. whereat the people are afraid 20 Moses comforteth them 22 God upon this occasion againe forbiddeth them Idolatrie 24 Of what sort the altar should be AND God spake all these words saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other gods before my face Thou shalt not make unto thee a graven thing or any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe my Commandements Thou shalt not take up the name of Iehovah thy God in vaine for Iehovah will not hold him guiltlesse that shall take up his name in vaine Remember thou the Sabbath day to sanctifie it Six daies shalt thou labour and shalt doe all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy son or thy daughter thy man servant or thy woman servant or thy cattel or thy stranger which is within thy gates For in sixe daies Iehovah made the heavens and the earth the sea and all which are in them and rested in the seventh day therefore Iehovah blessed the Sabbath day and sanctified it Honour thy father and thy mother that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not answer a false witnesse against thy neighbour Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife or his man servant or his woman servant or his oxe or his asse or any thing which is thy neighbors And all the people saw the voices and the lightnings and the voice of the trumpet and the mountaine smoaking and the people saw and removed away and they stood a farre off And they said unto Moses Speake thou with us and we will heare and let not God speake with us lest we die And Moses said unto the people Feare not for God is come for to tempt you and that his feare may be before your faces that you may not sinne And the people stood afarre off and Moses drew neere unto the thicke darknesse where God was And Iehovah said unto Moses Thus thou shalt say unto the sons of Israel you have seene that I have spoken with you out of the heavens Yee shall not make with me gods of silver or gods of gold yee shall not make unto you An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offrings and thy peace offrings thy sheepe and thy oxen In every place where I shall make the memoriall of my name I wil come unto
thee I wil blesse thee And if thou wilt make unto me an altar of stones thou shalt not build them of hewen stones for if thou lift up thy toole upon it thou hast polluted it And thou shalt not goe up by steps unto mine altar that thy nakednesse be not discovered thereon Annotations GOd spake The Law was given by the ministerie of Angells Hebr. 2. 2. Act. 7. 53. out of the midst of fire cloud and darknesse with a great voice which shooke the earth Deut. 4. 22. Heb. 12. 26. all these words these tenne Commandements following and he added no moe Deut. 5. 22. wherefore they are called the ten Words Ex. 34. 28. that is the ten Commandements as the Word of God Marke 7. 13. is the commandement of God Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law the voice of words Heb. 12. 19. Vers. 2. I Iehovah understand I am Iehovah as the Greeke explaineth it or I Iehovah am thy God The words I Iehovah note the unity of the God-head as elsewhere he saith Iehovah our God Iehovah is one Deut. 6. 4. what the name signifieth is noted on Gen. 2. 4. Exod. 6. 3. thy God though he is so by creating us yet here he specially intendeth the covenant of grace made with his people whereby they are blessed that have Iehovah for their God Psalm 33. 12. From hence ariseth his authority to command and this is a reason of our obedience because he is Iehovah and our God therefore as it is here prefixed to the first commandement so is it annexed to the rest as to the second in Lev. 19. 4. 31. to the third in Lev. 19. 12. to the fourth in Lev. 19. 3. 30. to the fift in Lev. 19. 3. 32. to the sixt in Lev. 19. 16. to the seventh in Lev. 18. 6. c. to the eighth in Lev. 19. 11. 12. to the ninth in Lev. 19. 16. and generally to all the commandements Lev. 18. 5. and 19. 37. of servants the Greeke and Chaldee saith of servitude or bondage see Exod. 13. 3. Egypt was a furnace of iron Deut. 4. 20. a figure of our spirituall bondage and misery under Satan and the deliverance from it figured our salvation by Christ Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to perswade us to faith and obedience Ye are my witnesses saith Iehovah c. that ye may know and beleeve me and understand that I am âe I I am Iehovah and beside me there is no Saviour I have declared and have saved Esay 43. 10. 11. 12. I am Iehovah thy God the Holy one of Israel thy Saviour I gave Egypt for thy ransome c. Esay 43. 3. Vers. 3. Thou shalt not have or There shall not be to thee but this Hebrew phrase the Holy Ghost changeth into another equivalent as There is not to us Luke 9. 13. that is We have not Matth. 14. 17 This and most of the other precepts are prohibitions forbidding the evill expresly commanding the contrary good inclusively for wee must both ãâã evill and doe good Psalme 34. 15. But Gods forbode bindeth most strictly and alwayes and we are borne in evill and are prone unto it rather then to good and are therefore called by these commandements from all corruption unto the integrity wherein God first created us other gods the Chaldee explaineth it singularly other god and so the Scripture also expresseth it in Exod. 34. 14. Psal. 81. 10. For Is there a god beside me saith the Lord Esay 44. 8. There is none other god but one though there bee many that are called gods 1 Cor. 8. 4. 5. unto whom the vaine heart of man falsly attributeth deity for whatsoever the Gentiles sacrificed was unto devils and not to god 1 Cor. 10. 20. Levit. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth they shall perish from the earth and from under these heavens Ier. 10. 11. Hereby on the contrary wee are commanded to have Iehovah for our God which is to know him and to serve him with a perfect heart and with a willing mind 1 Chron. 28. 9. to love him with all the heart and with all the soule and with all our might Deut. 6. 4. 5. to feare beleeve honour obey and cleave unto him Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face or against my face that is against or before mee the Greeke and Chaldee translate it but me After in verse 23. Moses saith with me It implyeth also all time and place as before the Sunne Psal. 72. 17. is so long as the Sunne endureth so here before me is so long as I am for ever and ever And all place as Whither shall I flee from thy face or presence Psal. 139. 7. Therefore also the face or presence of God is here mentioned because he beholdeth the secrets of the heart Psal. 44. 21. 22. and 139. 23. 24. and the Law and so every precept is spirituall Rom. 7. 14. and bindeth the whole man body soule and spirit the underdanding the will and the effects of them both for ever Vers 4 Thou shalt not make As the former precept forbade all feigned gods so this forbids all feigned service whether it be to the true God or any other and commandeth to worship God in spirit and truth Iohn 4. 24. In the Chaldee paraphrase called Ionathans this is expresly said to bee the second Commandement and such is the generall opinion of the Iew Doctors as Philo in exposit Decalogi Iosephus antiq l. 3. and others yet some now would make this but a part of the first Commandement So the Sabbath is by him and other ancient Rabbines called the fourth precept as is observed on Gen 49. 12. which by the others account must be the third Making here meaneth not onely with the hand but with the heart or imagination for we ought not to thinke that the godhead is like unto gold c. Act. 17. 29. And to worship the Sunne or Moone or any creature is to make an Idoll of it Deut. 4. 17. 19. unto thee to or for thy selfe to wit without commandement from God for by his commandement Moses made the Cherubims in the sanctuary Exod. 25. 18. and the brazen Serpent in the wildernesse Num. 21. 8. And this forbiddeth not all images of creatures for civil use which are allowable Matth. 22. 20. but for religious So the Law explaineth it as ye shall not set up any image of stone in your land to bow downe unto it Levit. 26. 1. and the Prophets phrase of Images which ye made unto you Amos 5. 26. is expounded thus which ye made to worship them Acts 7. 43. But to make any image of the invisible God is altogether unlawfull and unpossible Deut. 4. 12. 15. Esay 40. 18. Rom. 1 22. 23. And by this for thy selfe
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast ãâã also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is ãâã cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring ãâã whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worââ Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ There were many sacrifices offred all the
27. eate to the full or eate unto satieââe see the notes on Lev. 26. 5. Vers. 20. behold we shall not sow the Greeke ãâ¦ã teth it if we sow not nor gather c. This saying or thought of theirs God approveth not oâ for hee teacheth men by the sâwles of the aire and lilies of the field to take no thought what to eate or drinke or wherewith to be clothed Matt. 6. 25. 26. c. But preventeth the objection of humane infirmitie by promise of extraordinary blessing to them that obey his Law The like hee doth in Exodus 34. 23. 24. about their going up to this solemne feasts and in Mitthew 6. 33. to all that seeke his kingdome and righteousnesse Verse 21. will command that is will powerfully send as the Greeke interpreteth I will send but it noteth the power and efficacie of Gods word who sendeth his edict upon earth and his word runneth very swiftly Psalme 147. 15. So Moses againe speaketh of commanding the blessing Deuteronomie 28 8. and David in Psalme 133. 3. and of commanding salvation Psalme 44. 5. and 71. 3. of commanding strength Psalme 68. 29. and other things which hee effectually prââââeth and causeth to come to passe 2 Samuel 17. 14. Verse 22. yee shall eate This promise of blessings and the fruition of them was to encourage them in obedience to Gods Law for godlinesse is profitable unto all things having promise of the life which now is and of that which is to come 1 Timothie 4. 8. And God is able to make all grace abound towards us that wee alwayes having all-sufficiencie in all things may abound to every good worke And he that ministreth seed to the sower will both minister bread for your food and multiply our seed sowen and increase the fruits of our righteousnes 2 Cor. 9. 8. 10. Vers. 23. for ever or absolutely precisely Hebrew to binding-fast meaning unto the buyer as ver 30. and this the Greeke version favoureth translating unto confirmation that is to bee firme and fast unto him that bought it as his owne for ever And as the originall word is sometime used for cutting off so it may here bee Englished and then it meaneth it should not bee sold so as to bee cut off off from redemption as vers 24. or to bee absolutely cut-off from the first owner The Chaldee translateth absolutely or properly for the proprietie of him that buyeth the same Hereupon Naboth would not sell his inheritance to the King 1 King 21. 3. See also Ezek. 48. 14 where the oblation of land given to the Priests and Levites they might not sell it neither exchange nor alienate the first fruits of the land because it was holy unto the LORD is mine Though the whole earth be the Lords and the plentie thereof Psal. 24. 1. yet the land of Canaan was his in more speciall manner even as Israel to whom he gave it was his peculiar people above others Exod. 19. 5. because he had sanctified it to be the inheritance of his Church here on earth Gen. 12. 7. and a figure of the inheritance of his saints in heaven Hebrewes 11. 9. 10. Therefore it is called THE LORDS land Hos. 9. 3. and Immanuels that is Christs land Esay 8. 8. and the holy land Zach. 2. 12. and so being Gods men had no right to sell it and it taught them that the gift of God may not be purchased with money Act. 8. 20. and that the heaveÌly heritage which he hath prepared for his in Christ cannot bee alienated from them but is surely confirmed in his blood and reserved in heaven for them unto which they shall returne at the great Iubile of his second appearing when the trompet of God shall sound Rom. 8. 38. 39. Iohn 10. 28. 29. 1 Pet. 1. 4. 5. 1 Thes. 4. 16. 17. sojourners with mee that is as the Greeke and Chaldee expound it before me Thus David professed I am a stranger with thee a sojourner as all my fathers Psalme 39. 13. and so hee speaketh of all Iârael in 1 Chron. 29. 15. where in sted of with thee he saith before thee So that as the heathens that became proselytes had no inheritance in the land but dwelt therein as sojourners so was Israel in the sight of God Hereby he taught them to desire and seeke a better country that is an heavenly where there remaineth a rest for the people of God Heb. 11. 13. 14. 16. 9. 10. and 4. 8. 9. See the annotations on Gen. 12. 5. and 13. 15. Some understand this with me as if the Lord himselfe were but as a sojourner in this world and his people with him whereupon R. Menachem on this place bringeth an exposition of more ancient Doctors thus For ye are strangers and sojourners with me it is enough for the servant that he be as his master This may have use if it bee referred unto Christ and his sojourning here in our flesh who also himselfe used this proverb unto his saying It is enough for the disciple that he be as his master and the servant as his Lord c. Mat. 10. 25 Vers. 24. grant or give a redemption that is suffer it to be redeemed for giving is often used for suffering as is noted on Gen. 20. 6. And this redemption is by the yeere of Iubile when every man was to let the land returne to the owner as being redeemed for him by the Lord. Of mens redeeming their lands by money c. he speaketh afterward Hereupon the Hebrew canons say the land of Israel which was parted among the tribes may not be sold for ever Lev. 25. 23. And if a man selleth for ever both of them the seller and the buyer doe transgresse against a prohibition and it availeth them nothing for in the Iubile the land returneth to the owner thereof The Iubile is above the seventh yeere for that the Iubile letteth servants goe out free and releaseth land and this is the right of the sale of fields spoken of in the law and is a thing commanded as it is written YE SHALL GRANT A REDEMPTIOâ FOR THE LAND Maimony in Iobel chap. 11. sect 1. and chap. 10. sect 16. This figured the land and state of grace which all Gods people by the Iubile of the Gospel doe returne unto by repentance and faith in Christ though by their former sinnes they have for a time deprived themselves of their inheritance in his Church 2 Cor. 2. 7. 8. 1 Iohn 1. 9. V. 25. waxen-poore or brought low as the Greeke translateth it in v. 39. though here both the Greek and Chaldee expound it waxen poore Hereupon the Hebrew canons say A man may sell his house or field of his possession although they returne againe unto him after the time unlesse he be a poore man Lev. 25. 25. But sell them for to put the ãâ¦ã ony in his purse or to make merchandise with it or to get vessels or servants or beasts therewith he may not
Churches stature is made upright and tall like the P ãâ¦ã e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he ãâ¦ã th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre ãâ¦ã the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing ãâã things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge ãâã that which should have authoritie over them shewing the power of Gods judgements Comp ãâ¦ã Psal. 109. 6. suddaine-terrour speedy-plag ãâ¦ã which shall consume in hast the perform ãâ¦ã whereof is shewed in Psal 78. 33. hee consum ãâ¦ã their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague ãâ¦ã Greeke scabbednesse so in Deut. 28. 22. and ãâã where the word is not used the burning-agu ãâ¦ã or fever the Greeke here translateth it the ãâ¦ã dise but better in Deut. 28. 22. the fever ãâã ãâã which hath the name orinally of burning This ãâã ease Christ cured on such as were ready to ãâã therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. ãâã consume or make fayle in Chaldee that darken ãâã eyes this is referred to all the former disease ãâã the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to ãâã pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee ãâã translateth it the breathing-out of the soule ãâ¦ã mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will ãâã a nation on you from farre c. and they shall ãâã thine harvest and thy bread which thy sonnes and ãâã daughters should eat they shall eate up thy flockes ãâã thine herds they shall eate up thy vines and thy fig ãâ¦ã Ier. 5. 17. The contrary is promised in Christ ãâã shall not plant and another eate c. they shall ãâ¦ã bour in vaine Esa. 65. 22. 23. And the Lord ãâã sworne Surely I will no more give thy corne ãâã ãâã meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. ãâã that is as the Chaldee expoundeth broken in ãâã ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâment was executed Iudg. 2. 14. 1 Sam. 4. 2. and ãâã rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them ãâã over them and in Nehem. 9. 28. After they had ãâã they returned to doe evill before thee therefore th ãâ¦ã test them in the hand of their enemies so that they ãâã the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule ãâã their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâinesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâpected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo ãâ¦ã seed sowne and
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh âakorbanoth âh 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N ãâ¦ã ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing ãâã of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revââ 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. ãâã 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a ãâ¦ã speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example ãâã Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hââ above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exââ 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him ãâã much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâpleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way ãâ¦ã ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not ãâã escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
1 King 9. 8. for this house which is high 2 Chron. 7 21. Otherwise it may be translated How shall I curse God hath not cursed Targum Ionathan explaineth it How shall I curse when the word of the Lord blessed them Here God by Balaams owne mouth reproveth the errour of the King who had sent so farre twice to fetch him that of himselfe was able to doe nothing in this businesse and taxeth the vanitie of this Art of Magicke or divination which is not able either to helpe or hurt any without leave from God So the Babylonian is convinced by the prophet saying Stand now with thine inchantments and with the multitude of thy sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazârs the monethly Prognosticators stand up and sav thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burne them c. Esay 47. 12 13 14. Vers. 9. For from the top or when from the top Hebr. the head of the rockes I see him meaning the people spoken of as one body I behold him in Greeke I consider him speaking againe of the people as Targum Ionathan explaineth it I consider this people Balak brought him to the mountaines that seeing the people from thence hee might the more easily curse them but the sight of them did so amaze him as he blessed them Thus all occasions and circumstances which the wicked chuse for their advantage God turneth against them and for the accomplishment of his owne wil. shall dwell alone separated from other peoples And this further signifieth how they should be sufficiently provided for of God having neither need nor feare of other peoples for so dwelling alone implieth a security from evill as in Ier. 49. 31. And thus Moses blessing them said Israel shall dwell in confident safety alone Deut. 33. 28. shall not be reckoned or shall not reckon themselves this respecteth their faith in God and service of him whereby they were his peculiar and separated from other peoples as Exod. 19. 5. Lev. 20. 24 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves as it is said We know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 10. Who can count that is None can count they are so many Heb. Who counteth which the Chaldee expoundeth who can or is able to count And thus the Scripture somtime explaineth it selfe as Not that which goeth into the mouth defileth a man Matth. 15. 11. that is can defile him Mark 7. 15. See the Annotations on Gen. 13. 6. So after in vers 20. the dust of Iakob that is the children of Iakob as the Greeke translateth it the seed of Iakob Here Balaams mouth confirmeth the promise which God made of old unto Iakob saying Thy seed shall be as the dust of the earth Gen. 28. 14. and the like was before unto Abraham I will multiply thy seed as the starres of heaven and as the sand which is upon the sea shore Gen. 22. 17. And thus the Chaldee here expoundeth it Who can count the little ones of the house of Iakob of whom it was said they shall be multiplied as the dust of the earth of the fourth part or of a quarter as the Chaldee explaineth it of one of the foure campes of Israel for they camped about the Tabernacle in foure quarters Numb 2. Whereas the promise of the blessing to Abraham consisted of two branches 1. that God would give the land of Canaan to him and to his seed for ever 2. and that he would make his seed as the dust of the earth Gen. 13. 15 16. under which spirituall graces in Christ were also comprehended the Lord causeth Balaam here to ratifie them both for their dwelling alone in the land and for their innumerable increase And whereas Balak envied their multitude and would therefore have them cursed that they might be diminished Num. 22. 3 5 6. Balaam is here forced to utter a blessing for their further increase Thus God resisteth him in all his counsels and enterprises Let my soule die that is Let me die an Hebrew phrase whereby the soule is put for the person I thou or he and death is the departure of the soule from the body Gen. 35. 18. Then dust returneth unto the earth as it was and the spirit returneth to God that gave it Eccles. 12. 7. So Samson said Let my soule die with the Philistines Iudg. 16. 30. the death of the righteous men the Greek translateth with the soules of the just men meaning the righteous of Israel as the Chaldee explaineth it the death of the just men thereof that is of that people Balaam who lived the life of the wicked desireth as many doe to die the death of the righteous but as he lived so he died among the enemies of God by the sword of Israel Numb 31. 8. Howbeit he pronounceth here a greater blessing upon Israel as they that were happie not only in life but in death For righteousnesse which is by faith in Christ Phil. 3. 9. delivereth from death but when a wicked man dieth his expectation perisheth Prov. 11. 4 7. Here also Balaam testifieth of the soules immortality and different case of good bad for otherwise what were the death of the righteous better than of the wicked let my last end or let my posterity The originall word sometime signifieth the end opposed to the beginning as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here let my end be like theirs sometime it is the posteritie or children which come after as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here saying and let my seed be like their seed thus Balaam prophesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him Gen. 17. 7. And further this word end is often used for reward which is after labours Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here of a blessed reward which the righteous have after this life in heaven Mat. 5. 12. But Balaam being a minister of Satan though transformed as a minister of righteousnesse his end was according to his workes as the Apostle telleth us of all such 2 Cor. 11. 15. Vers. 11. I tooke thee to curse mine enemies Balak who had before builded altars and offered sacrifices as to serve the Lord with great devotion being now crossed in his purpose manifesteth his hypocrisie pride malice and notorious prophanation of religious exercises in that he regarded not nor rested in the answer of Godby Balaam
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 bââed 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 ãâã 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 ãâ¦ã 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 thââ for an inheritance For I must die in ãâã ãâã 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 ãâã thing the likenesse of any thing which Iehovah thy God hath charged thee For Iehovah thy God hee is a consuming ãâã ãâ¦ã 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 ââies 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 heaâken 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 âorepast 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
bountie in giving all people 's the use of those creatures as on the contrary false gods are said to divide or impart nothing unto them Deut. 29. 26. and the base minde of men to worship such things as are given for servants unto all men Vers. 20. fornace of iron that is fornace wherein ãâã melted so Egypt is called for the cruell op ãâ¦ã Israel likewise in 1 King 8. 51. Ier. 11. 4. people of inheritance that is whom God shall ãâã take for his possession the Greeke ãâã and inheritance as this day under ãâ¦ã ãâã yee are or as yee see this day Vers. 21. your sakes or your words as the Greek ãâã the things spoken by you meaning ãâã ãâ¦ã ring words Num. 20. 3 4 5. where ãâ¦ã ãâã being grieved obeyed not the comman ãâ¦ã God Num. 20. 12. Psal. 106. 32 33. ãâã spake of before Deut. 3. 26. and now a ãâ¦ã to shew Gods severity against all ãâ¦ã Vers. 23. stroke or cut that is covenanted or ãâã âââes doth often speake of the covenant first ãâã betweene God and them as that which was ãâã ãâã of all religion to them and their seed after them and whatsoever men added altered ãâã diminished from it was to be reputed evill So Paul reforming abuses in the Churches calleth them to the first institution 1 Cor. 11. 23 24. charged thee or commanded thee that is commanded thee not to doe or forbidden thee so in Deut. 2. 37. for Gods precepts in the Decalogue are for the most part for bods or prohibitions yet usually called commandements The whole phrase is expressed in Ge. 3. 11. which I commanded thee not to eat of it that is which I forbade thee to eat of Vers. 24. fire to consume all his enemies and thine if thou obey him as Deut. 9. 3. and thee thy selfe if thou disobey him as Zeph. 1. 18. Heb. 12. 29. See also Exod. 24. 17. The Chaldee addeth his word is a consuming fire which is also true Ier. 23. 29. Deut. 33. 2. jealous the former word signified Gods power this his will hauing a jealous affection whereby he will not spare as Prov. 6. 34 35. See Exod. 20. 5. Vers. 25. waxen old that is continued long as the Greeke explaineth it and become ancient inhabitants Gods blessings were by Israel abused to sin as is here foretold and againe in Deut. 32. 15. Vers. 26. perishing yee shall perish that is surely and speedily perish in Greeke perish with perdition so in Deut. 30. 18 19. where againe hee calleth heaven and earth to witnesse Vers. 27. few men Hebr. men of number that is soone numbred for your fewnesse as the Greeke translateth few in number and in Iob 16. 22. yeeres of number are a few yeares see Gen. 34. 30. This is contrary to that promised blessing in Gen. 15. 5. Vers. 28. serve gods being given over to your owne lusts as it is written God turned and gave them up to worship the host of heaven Act. 7. 42. This same God threatned afterward in Ier. 16. 13. But the Chaldee here turneth it yee shall serve peoples that serve Idols the worke of mens hands nor smell the vanity of Idols is after this sort described in Psal. 115. 4. 7. Ier. 10. 3. 9. Vers. 29. seeke Iehovah the Chaldee translateth seeke the feare of the Lord meaning his true service Here Moses annexeth promises to comfort repentant sinners as also in Deut. 30. 1 2 3 c. all thy heart see an example of this in 2 Chron. 15. 15. Vers. 30. finde thee that is come upon or befall thee as the Chaldee explaineth it Vers. 31. thy fathers Abraham Isaak and Iacob See Levit. 26. 42. c. Vers. 32. of the heavens that is from one utmost part of the world unto the other By the heavens are meant the parts of the world under the heavens and the holy Ghost openeth this phrase for in Mat. 24. 31. it is written from the utmost parts of the heavens unto the utmost paâts of them for which in Mark 13. 27. is said from the utmost part of the earth unto the utmost part of the heavens By which it is evident that the heavens in this speech is put for the earth under the heavens for heavens comprehendeth the Aire also wherein wee breath as is noted on Genesis 1. 8. great thing Hebr. great word Moses hereby would teach that Gods words and works unto his Church are more great and marvellous than all his actions to other peoples whatsoever and therfore ought the more seriously to be considered Verse 33. voice of God the Chaldee saith the voice of the word of the Lord the Greeke of the living God and lived As at the apparitions of God men were wont to feare they should die Iudg. 13. 22. and 6. 22. So at the giving of the law all Israel desired that they might heare the voice of God no more lest they died Exod. 20. 19. Deut. 18. 16. which manifested the power of the law and the weaknesse of men Heb. 12. 19. So no man can see the face of God and live Exod. 33. 20. when God giveth his voice the earth melteth Psal. 46. 7. Verse 34. hath God or hath any God speaking of the true God and his workes unto Israel above all other people or of the reputed gods of the Gentiles none of which ever did such a thing assaied or tempted This is spoken not of God trying his owne strength but proving the obedience of his people and trying the strength of his adversaries The Chaldee translateth Or the tentations or signes which the Lord hath made to reveale himselfe c. tentations Moses here reckoneth seven things about Israels deliverance Tentations whereby God propounding his will tried their obedience as when God tempted Abraham Gen. 22. 1. Signes which many times are of ordinary workes and naturall as Exod. 3. 12. Wonders which are of extraordinary and supernaturall workes as Exod. 4. 21. and 7. 9. Warre upon the refusall and resistance of the enemie Exod. 8. 1 2. Strong hand not by cunning policies and stratagems as men often use in wars but by force compelling the enemie to yeeld Exod. 6. 1. Stretched out arme by open manifesting his power and plagues continually upon the resisters Esay 9. 12 17. Exod. 6. 6. and Great terrours which wounded the hearts of the very enemies Exod. 9. 20 27 28. and 10. 7. and 12. 30. terrours or feares the Greek and Chaldee translate visions or sights which are oftentimes fearefull but the Hebrew for fears and visions are one much like another which might cause the mistaking So in Deut. 26. 8. Vers. 35. so know that is that thou mightest know and acknowledge The end of all Gods workes was the manifesting of his glory to the information and salvation of his people This Moses often urgeth in this booke Vers. 36 to instruct or to nurture chastise by restraining from vice So Gods chastening and teaching out of his law are joyned together
unto God by him Heb. 7. 11. 12 23 24 25. Vers. 7. From thence namely from Beeroth of the sonnes of Iaakan Numb 33. 32. Gudgodah in the Chaldee Gudgod in Greeke Gadgad before Moses named it Hor-hagidgad that is the Hole of Gidgad see Num. 33. 32 33. Iotbath in Greeke Ietabatha as in Num. 33. 33. Vers. 8. At that time not when they came to Iotbath but long before whiles they were at mount Sina God separated the tribe of Levi see Num. 3. 1 6 c. So the time when God was provoked to wrath commendeth the riches of his grace separated from all other businesse to serve the Lord and his people Exod. 28. 1. Numb 3. 45. and 16. 9. tribe of Levi of which tribe Aaron and all the Priests were so he speaketh here of the whole to beare Hereupon David said It is not for any to beare the Arke of God but for the Levites c. 1 Chron. 15. 2. See also Numb 4. 15. to stand this gesture the Priests and Levites used in all their ministration standing not sitting and it was a signe of service as hee that stood before the King Ier. 52. 12. is in another Scripture called the servant of the King 2 King 25. 8. So after in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner the Prophets are said to stand before the Lord 1 King 17. 1. and 18. 15. 2 King 3. 14. and 5. 16. Likewise also the Angels as Luk. 1. 19. I am Gabriel that stand before God so in 2 Chron. 18. 18. And as the Levites stood before the Lord so they are said also to stand before the people and to serve them Numb 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse of this duty see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules whiles his ministery was setled among them by which they might daily have accesse unto his throne of grace Vers. 9. no part to wit no part in the spoiles taken by warre no inheritance in the land of Canaan which was divided among the other tribes onely see Num. 18. 20. and 26. 53 57. and 35. 2. Deut. 18. 1. he is for of the first-fruits tithes vowes and oblations of the Lord the Priests and Levites had their livelihood see the annotations on Num. 18. 8 9. 20 21 c. Therefore the Chaldee paraphrast here translateth the gifts that the Lord hath given him they are his inheritance Of which see more in Deut. 12. 19. and 14. 27. and 18. 1 2. Vers. 10. And stood or when I had stood that is both stayed or abidden and in prayer waited upon the Lord for mercy Standing often signifieth prayer as is noted on Gen. 18. 22. and the words following here manifest the same hearkned the Chaldee expounds it accepted my prayer destroy Hebr. corrupt which when it is spoken of God usually meaneth destruction set Gen. 6. 13. Vers. 11. that they may or and they shall which the Greeke translateth and let them goe in These phrases are one in sense as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them by the intercession of Moses Vers. 12. aske of thee This word often used when men aske that is request or desire a thing of God 1 Sam. 1. 17 20 27. Iam. 1. 5 6. is here used for Gods asking obedience of men as if he desired and requested the same and as in Mica 6. 8. he is said to seeke or require the like thing This grace Paul sheweth most effectually saying as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God 2 Cor. 5. 20. to feare see the notes on Deut. 6. 13. This feare is the beginning of wisedome Prov. 1. 7. by which men depart from evill Prov. 16. 6. Vnto which and other holy duties Moses calleth this people as being the end and use of the former rehearsall of their sinnes and of Gods mercies towards them So by other Prophets he calleth men to obedience and humble walking before him rather than to sacrifice see 1 Sam. 15. 22. Ier. 7. 22 23. Mic. 6. 6 7 8. his wayes that is to follow him in his faith and religion and all his commandements for these are the wayes of God Psal. 25. 4 5. Act. 18. 25 26. The Chaldee translateth the wayes which are right before him see the notes on Gen. 18. 19. and 6. 12. to love The summe and end of the Law 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve in outward obedience also that we love not in word neither in tongue but in deed and truth 1 Ioh. 3. 18. What serving implieth see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good or as the Greeke and Chaldee interpret that it may be well with thee so Deut. 5. 33. In serving the Lord the glory redoundeth unto him the benefit to our selves for them that honour him hee will honour 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4 8. Vers. 14. unto Iehovah or of Iehovah his they are and of him made preserved and loved generally as his creatures for he saveth man and beast Psal. 36. 7. and is kinde unto the unthankefull and to the evill Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou art Lord alone thou hast made the heavens the heavens of heavens with all their hast the earth and all things that are therein the seas and all that is therein and thou preservest them all and the hâst of heaven worshippeth thee the heavens of heavens that is the highest heavens as the Apostle mentioneth the third heaven 2 Cor. 12. 2. Hereby âhe Angels also are implied so in Targum Ionathanâ it is explained the heavens of heavens and companies of Angels which are in them to ãâ¦ã ister before him Vers. 15. had a delight which the Greeke translateth fore-chose to love them and this is his speciall grace to his Church in Christ Ephes. 1. 3 4 5 c. their seed their children as the Chaldee explaines it for Gods grace is continued unto the posterity of the faithfull even to thousands of them that love him c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne this the Greeke translateth hardnesse of heart the Chaldee foolishnesse or grossenesse of the heart See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man by circumcision of the heart in the spirit Rom. 2. 29. in putting off the body of the sinnes of the flesh Col. 2. 11. For we are the circumcision that worship God in the Spirit Phil. 3. 3. Hereupon God promiseth to circumcise their hearts Deut. 30. 6. and blameth them that were uncircumcised in heart Ier. 9. 26. Acts 7. 51. make not your necke stiffe or harden
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia ãâ¦ã 2. 15 16. yâ were strangers this remembrance of their former misery is often used to move them unto compassioÌ towards others See Exod. 22. 21. Lev. 19. â3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâe Gen. 2. 24. applied here to signifie our union with ãâ¦ã d in Christ as Paul sheweth it by the same ãâ¦ã de of marriage Ephes. 5. 25. 32. But this is spirituall âas hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied ãâã is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thââ art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing ãâ¦ã blessing remembred before in Deut. 1. 10. and ãâã in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe ãâ¦ã Geâ 20. 4. According to this similitude the Israelites are called the host of heaven and ãâ¦ã Dan. 8. 10. 24. and in other visions the ãâã ãâã the Church is called Heaven Rev. 4. 2. ãâ¦ã 19. and ãâ¦ã 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and ãâ¦ã 4. CHAP. XI An exhortation to love and obedience 2 by ãâ¦ã experience of Gods great workes done in ãâ¦ã and in the wildernesse 8 by promise of Gods ãâ¦ã ngs in the land of Canaan 16. and by ãâ¦ã gs 18 Gods words must be laid up in the ãâ¦ã and for a signe outwardly 19 taught unto the ãâ¦ã 20 and written on the doore-posts 22 Vpon ãâ¦ã ing of the Law the casting out of the heathens ãâ¦ã ssing their land is promised 26 The blessing ãâ¦ã is set before them 29. and must after ãâ¦ã d on Gerizim and Ebal mounts within ãâ¦ã ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lând w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâerâdst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
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 ãâã ãâã ãâã ãâã ãâã 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
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
that is which lieth in his bosome as Mic. 7. 5. Vers. 57. her after-birth and so her little one therein as the Chaldee expoundeth it the least of her children Vers. 58. fearefull in Greeke marvellous Vers. 59. thy plagues or every of thy plagues as the forme of the Hebrew word implieth thy seed Chald. thy children permanent or firme faithfull and continuing long as Tharg Ionath explaineth which shall dure long upon your bodies Vers. 60. disease or sicknesse in Greeke sorrow Of the plagues of Egypt see Exod. 8. c. Vers. 62. with a few men Greeke in a short or small number Chald. a people of number that is soone numbred See this fulfilled Esay 1. 9. hearkenedst not Chaldee receivedst not the word Vers. 63. will rejoyce although the destruction of the wicked is to themselves miserable yet Gods judgements upon them are unto him his Angels and all the Saints joyfull Rev. 18. 20. Ps. 58. 11 12. Ier. 51. 48. for when the wicked perish there is shouting joy Prov. 11. 10. Vers. 64. and unto the end c. that is from one end of the earth to another A like phrase is from the end of the heavens unto the end of them Matt. 24. 31. Mark 13. 27. This dispersion of the Iewes is visible even to this day serve other gods the Chaldee expoundeth it serve peoples that serve idols but it implieth Gods judgment in giving them over to further sinne see the notes on vers 36. Vers. 65. not finde ease or not have quietnesse Vnto this curse of the Law for sinne is opposed the promise of grace in Christ Ier. 31. 2. a trembling heart in Greeke a faint or discouraged heart See Levit. 26. 36. Esay 1. 5. failing of eies in Greeke failing eies that shall looke for deliverance but not see it pining of soule in Greeke a melting soule that is sorrowfull and fearefull See Lev. 26. 16. 1 Sam. 2. 33. Vers. 66. hanging in doubt that is uncertaine as after followeth So the Greeke thy life shall bee hanging before thine eies not have assurance of thy life or not beleeve in thy life in Greeke not beleeve thy life that is have no assurance of it but alwaies feare death Vers. 67. Who will give that is O that it were evening see Deut. 5. 29. A lively description of misery wherein every houre by night or by day seemeth long and tedious Compare Iob 7. 3 4. Vers. 68. to Egypt the house of bondage Exod. 20. 2. and figure of spirituall bondage under sinne and Satan in which estate the Law leaveth all men till they be redeemed by grace in Christ. So another Prophet saith They shall not dwell in Iâhovahs land but Ephraim shall returne to Egypt and they shall eat uncleane things in Assyria Hos. 9. 3. CHAP. XXIX Mosââ being to renew the covenant exhorteth Israel to obedience by the mâmory of the workes they have seene 10 All stand before the Lord to enter into his covenant 18 The great wrath on him that flattereth himselfe in his wickednesse 29 Secret things belong unto God THese are the words of the covenant which Iehovah commanded Moses to strike with the sonnes of Israel in the land of Moab beside the covenant which he stroke with them in Horeb. And Moses called unto all Israel and said unto them You have seene all that Iehovah did before your eies in the land of Egypt unto Pharaoh and unto all his servants and unto all his land The great tentations which thâe eies have seene the signes and those great wonders Yet Iehovah hath not given unto you an heart to know and eies to see and eares to heare unto this day And I have lead you forty yeares in the wildernesse your cloathes are not waxen old upon you and thy shooe is not waxen old upon thy foot Ye have not eaten bread neither have you drunke wine or strong drinke that yee might know that I am Iehovah your God And yee came unto this place and Sihon king of Heshbon and Ogh king of Bashan came out against us unto battell and wee smote them And we tooke their land and gave it for an inheritance to the Reubenites and to the Gadites and to halfe the tribe of the Manassites Therefore yee shall keepe the words of this covenant and doe them that ye may wisely doe all that yeâ doe ãâã ãâã ãâã ãâã ãâã Yee stand this day all of you before Ieho ãâ¦ã your God your heads of your tribes your elders and your officers all the men of ãâã Your little ones your wives and thy ãâã that is within thy campe from the ãâã of thy wood unto the drawer of thy water That thou shouldest passe into the covenant of Iehovah thy God and into his ãâã which Iehovah thy God striketh with ââee this day That hee may stablish thee this day for a people unto himselfe and that he may bee unto thee a God as hee hath spoken unto thee and as hee hath sworne unto thy fathers to Abraham to Isaac and to Iakob And not with you your selves alone doe I strike this covenant and this oath But with him that is standing here with us this day before Iehovah your God and with him that is not here with us this day For ye know how we have dwelt in the land of Egypt and how wee have passed in the midst of the nations which yee passed by And yee have seene their abominations and their filthy idols wood and stone silver and gold which were with them Lest there should be among you man or woman or family or tribe whose heart turneth away this day from Iehovah our God to goe to serve the gods of those nations lest there should bee among you a root that beareth gall and wormewood And it be when he heareth the words of this oath that hee blesse himselfe in his heart saying I shall have peace though I walke in the imagination of mine heart to adde the drunken to the thirsty Iehovah will not spare him but then the anger of Iehovah and his jealousie shall smoke against that man and every curse that is written in this book shall lie upon him and Iehovah will bloâ out his name from under the heavens And Iehovah will separate him unto evill out of all the tribes of Israel according to all the curses of the covenant that is written in this book of the Law And the after generation your sonnes that shall rise up after you and the stranger that shall come from a farre land shall say when they shall see the plagues of that land and the sicknesses thereof wherewith Iehovah hath made it sicke That all the land thereof is brimstone salt and burning that it is not sowen neither springeth nor any grasse groweth therein like the overthrow of Sodom and Gomorrâh Admah and Zebojim which Iehovah overthrew in his anger in his wrath Even all nations shall say Wherefore hath Iehovah done thus unto this land what meaneth the heat
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 ãâã ãâã ãâã ãâã ãâã 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 encâoles with gall saying enochlee trouble Gall or Hem ãâ¦ã 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
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders ãâã ãâã ãâã ãâã ãâã ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
arrowes I will drunken make with bloud my sword shall also flesh devoure for food with bloud of them that wounded are and thrall even from the first beginning principall shall be revenges on the enemy Yee Gentiles with his folke shout joyfully bloud of his servants for avenge will he and render vengeance unto them that be his adversories and atonement make both for his land and for his peoples sake Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the three and fiftieth Section of the Law See Gen. 6. 9. GIve eare or hearken yee heavens Moses beginneth this propheticall song calling as with the sound of a trumpet the heavens and earth and all the creatures in them to bee witnesses of his words as in Dent. 30. 19. and 31. 28. the more to affect the hearts of the people So Esaias beginneth his prophesie against rebellious Israel Esa. 1. 2. For though men die yet heaven and earth endure Psal. 119. 89 90 91. Eceles 1. 4. And though men will not heare yet other creatures shall heare and witnesse against them Ios. 24. 27. and I will or that which I shall speake as and he shall prepare Mal. 3. 1. is expounded which shall prepare Mar. 1. 2. and let the earth heare or heare O earth for he changeth the person and in Esay 1. 2. hee changeth the order also Heare ye heavens and give eare thou earth and in Ier. 22. 29. O earth earth earth heare the word of Iehovah Vers. 2. My doctrine or My received learning the doctrine of religion is so called because it is received from God not devised by men as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you So our Saviour saith As my Father hath taught mee I speake these things Iohn 8. 28. And so it should be received of the hearers as the word of God not of men 1 Thess. 2. 13. shall drop or let it drop as being a wish and also a promise that his doctrine should be profitable and effectuall as the raine which as it waiteth not for the sonnes of men Mich. 5. 7. so it commeth downe from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud in like sort the word of God shaâ not returne unto him void but it shall accomplish that which hee pleaseth Esay 55. 10. 11. The Chaldee translateth My doctrine shall be sweet as the âaiâeâ the Greeke let it be expected as the raine the raine which maketh the barren earth fruitfull and so resembleth the word of God and effect thereof in the hearts of men see Esay 45. 8. Contrary to false teachers which are clouds without water Iude v. 12. For who so boasteth himselfe of a false gift is clouds and winde without raine Prov. 25. 14. shall distill or let it distill or sâow downe as the Greeke translateth let my words come downe as the deaw and the Chaldee let my speech be received as the deaw The manner of delivering Gods word is here and often likened to a dropping Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe to raine or deaw figures of heavenly graces See Genes 27. 28. the small raine or small drops in Hebrew Seghnirim so named of haires like which it falleth Or it may have affinity with Saghnar a storme and meane a stormie raine figuring the doctrine of the Law which as it was given with storme and tempest Heb. 12. 18. so it worketh like effect in the conscience So the Greeke translateth it a showre or showry raine the Chaldee as the rainy winds which blow upon the tender herbe the showres the strong or greater raine which falleth with manifold drops or with violence as arrowes the Chaldee translateth them drops of the latter raine whereof see Deut. 11. 14. The with-holding of these was a punishment as in Ier. 3. 3. the showres have beene with-holden and there hath been no latter raine the giving of them was a blessing Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse as the people sometime are likened to grasse for their fraile and momentany state Esay 40. 6 7. so here they are likened to grasse herbs which grow by the raine Iob 38. 26 27. that they should not be unfruitfull hearers like stones or sandy ground whereon nothing groweth Vers. 3. proclaime or publish preach but the Chaldee turneth it pray in the name of the Lord. give ye greatnesse or majestie that is magni ãâã him so in Iude 25. to the onely wise God our ãâã he glorie and majestie or greatnesse and ãâ¦ã Chron. 29. 11. Thine O Iehovah is the greatnesse and the power and the glory c. Vers. 4. The Rocke that is as the Greeke translateth God so in vers 18 30 37. 1 Sam. 2. ãâã ãâã Sam 22 2 â2 God is called the Rocke because of his might stability and immutability and to his Church he is a firme foundation Matth. 16. ãâã and Christ is the Rocke 1 Cor. â0 4. his worke in Greeke his workes so worke in Psal. 9â ãâ¦ã workes in Heb. 3. 9. and it implieth his workes both of creation and redemption of his people ãâã other wrought in them which are said to be perfect or unblemished because there is no defect no fault in any of them Therefore in it the righteous ãâã joyce Psal. 92 5. hiâ ãâã that is ãâã administration his d ãâ¦ã judgement that ãâã ãâã judicious right and equal ãâã and so shall mây finde that walke in them Psal. ãâ¦ã 8 9 10. faithfulness or faith understand ãâã God of faith ãâ¦ã most faithfull true that all may relie safely ãâ¦ã and his word without âââquity on ãâ¦ã injurious evill in him as the Greeke translateth So in Psal. 92. 16. Iehovah is righteous my Rocke and no iniquity is in him right or righteous in Greeke just and holy the Lord is As his faith is constant to those that follow him so is his justice righteous to such as forsake him Vers. 5. They have corrupted themselves or It hath corrupted it selfe speaking of the people as is expressed in Exod. 32. 7. as of one man and prophesying here their falling away from God Or It hath corrupted it selfe before him that is before or against God The Greeke translateth they have finned and corruption is used both for sinne as in Gen. 6. 11. and for destruction following sinne as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill And this corrupting themselves was chiefly by idolatry as vers 15 16 17 c. Exod. 32. 7 and implieth also their destruction and it is ascribed to themselves that it might not be imputed unto God so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters Esay 1. 4. and this their action is opposed to the perfection of Gods worke in vers 4. their spot or their blot their blemish that is their vice or evill as the word is
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
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 gemmaâ 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 ãâã 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 ãâã 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 ãâã Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephââaxan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â 14. princes rulers or priââe counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. ãâã Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â Isâ 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
for the actions So Ioâ 3. 8. Psal. 109. 27. and 78. 42. Vers. 5. that had peace with mee my friend and confederate Such treachery David much blameth in his foes that in time of peace made war Psa. 41. 10. and 55. 13. 15. 21. yea I Hebr. and I which may be resolved yea or when I released my distresser which may have reference to his sparing of Saul delivering him from death 1 Sam. 24. 6 7 8. 11 12. and 26. 9 10 11 c. without cause or without effect and fruit in vaine Vers. 6. my life in Hebrew lives so usually called for the many faculties and operations that are in life the many yeares degrees estates thereof The Apostles in Greeke retaine the singular number life Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory or honour meaning either his honourable estate renowne and posteritie as Hos 9. 11. Iob 19. 9. or his soule as Gen. 49. 6. in the dust that is in base estate and ignominie as Ps. 113. 7. Iob 16. 5. or the dust of death the grave as Psal. 22. 16. Isa. 26. 19. Vers. 7. in the rages or because of the outrages surpassing indignations so called of the passing out of the heat and choler wake up or raise up to wit thy selfe and come unto me for judgement thou hast commanded or appointed It may also be read raise up to me the judgement which thou hast commanded so the Chaldee paraphrase here supplieth the word which saying Hasten unto me or for me the judgement which thou hast commanded the Hebrew it selfe somtime doth the like as 1 Kin. 9. 8. this house is high 2 Chr. 7. 21. this house which is high Vers. 8. for it for the same congregations sake w ch commeth about thee expecting judgement to the high place or to the heigth that is the throne of Iudgement for throns were set high 1 Kin. 10. 19. This word heighth is also used for heaven Psal. 93. 4. and there Gods throne is Ps. 11. 4. The Chaldee saith returne to the house of thy divine habitation or Maiestie Vers. 9. Iehovah The Chaldee translateth it The word of the Lord shall judge c. judge two words are here used in Hebrew for judging 1 Dan 2 Shaphat the first is more speciall to give doom or sentence in controversies the latter more generall for judging or doing right in all causes The Apostles expresse these two by one Greeke word krino judge as Heb. 10. 30. from Deut. 32. 36. Rom. 3. 4. from Psal. 51. 6. my justice the justice and equitie of my cause in respect of my persecutors So Psal. 18. 21 25. Elsewhere he appealeth to Gods justice Psal. 35. 24. my perfection or integritie the simplicitie of my wayes and simplicitie of my heart See Psal. 26. 1. in me or unto me to wit reward thou as the Chaldee explaineth it Vers. 10. for thou triest or he trieth God who is possessor of the reines Psal. 139. 13. doth also trie them as metall in the fire The heart may signifie the cogitations and the reines the affections So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23. Vers. 12. angerly threatneth or detesteth disdaineth in wrath namely the wicked and menaceth their destruction So the Chaldee paraphraseth he is mightily angry against the wicked every day Vers. 13. If he that is If the wicked turne not as the Chaldee explaineth it If he turne not unto his feare The Greeke translateth if ye turne not Vers. 14. he worketh for the hot persecutors or polisheth to wit to shoot at them that fervently persecute namely the iust as the Chaldee addeth The Hebrew dalak which signifieth burning Ezek. 24. 10. is applied to hot persecution see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19. Vers. 15. he shall be in travell or continually travelleth that is taketh great paines to accomplish iniquity as a woman with childe to be delivered molestation or moyle miserie The Hebrew ghnamal signifieth toilsome labour and molestation both w ch a man endureth himselfe Psa. 25. 18. and 73. 5. and which he causeth another to endure Psal. 94. 20. and 55. 11. And thus it is here meant as the 17 verse sheweth bring forth a lie or falshood meaning either calumnie and slander of others which in verse 17 seemeth to be called violent wrong or a deceit of himselfe frustrating his owne expectation This similitude of the conception travell and birth of sin is memorable mentioned also in Iob 15. 35. Isa. 59. 4. Iam. 1. 15. much like another similie of ploughing sowing and reaping iniquitie Iob 4. 8. Vers. 16. is fallen to wit unto his owne perdition as Prov. 26. 27. Eccles. 10. 8. or to lurke there for the perdition of others See Psal. 10. 10. the corrupting ditch he wrought or pit of corruption which he made The originall Shachath signifieth corruption Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added as in Psal. 55. 24. the pit of corruption Vers. 17. his crowne the scalp or heads top meaning also abundantly and apparantly in the view of all See Esth. 9. 25. Violent wrong The word Chamas signifieth injurie done by force and rapine violation of right and justice Vers. 18. sing Psalme to or praise with Psalme and this importeth a song artificiall and skilfully composed See Psal. 3. 1. PSAL. VIII Gods glorie is magnified by his works 6 A prophesie of Christ his humiliation glorie and dominion To the master of the musicke upon Gittith a Psalme of David IEhovah our Lord how wondrous excellent is thy name in all the earth which hast given thy glorious Majestie above the heavens Out of the mouth of babes and sucklings thou hast founded strength because of thy distressers to make cease the enemie and selfe-avenger When I behold thy heavens the worke of thy fingers the moone and the stars which thou hast stably constituted What is sorry man that thou remembrest him and the son of Adam that thou visitest him For thou hast made him lesser a little than the Gods and crowned him with glory and comely honor Thou gavest him dominion over the works of thy hands all thou didst set under his feet Sheep and oxen all of them and also the beasts of the field The fowle of the heavens and the fishes of the sea that which passeth thorow the paths of the seas Iehovah our Lord how wondrous excellent is thy name in all the earth Annotations GIttith or the Gittith which title is also given to the 81 and 84 Psalmes Gath in Hebrew is a wine-presse Isa. 63. 2. It is also the name of a citie of the Philistims 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun a Levite and singer in Israel was called a Gittite 2 Sam. 6. 10. So
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
that is thy judgement and vengeance for all means of destruction are the Lords sword Isa. 66. 16. and 27. 1. Ier. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it the wicked which deserveth to be killed with thy sword or understand which wicked man is thy sword as Asshur is called the rod of his wrath Esay 10. 5. and so in the verse following from mortall men which are thy hand or with thy hand that is thy judgement or plagne for so Gods hand often signifieth Exod. 7. 4. Act. 13. 11. Vers. 14. of the transitory world that is worldlings as they of the citie are citizens Psalm 72. 16. The word Cheled is used also for the short time of mans age and durance Psal. 39. 6. and 89. 48. Here and in Psal. 49. 2. it is the world named of the transitorinesse for the fashion of this world passeth away 1 Cor. 7. 31. in this life according to Abrahams speech Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. Of the wickeds prosperitie here see Iob 21. 78. c. the sonnes to wit of those worldlings meaning that both they and their children have their fill Or satisfied are they with sonnes as in Iob 21. 11. they send forth their children like a flocke their overplus the residue of their store or their excellencie For this word Iether is used sometime for overplus in quantity Exod. 23. 11. 1 King 11. 41. sometime it noteth also the excellencie or dignitie Gen. 49. 3. Vers. 15. in justice meaning in the justice or righteousnesse which is of God by faith in Christ as Phil. 3. 9. View thy face that is enjoy thy comfortable favour as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. when I awake to wit out of the dust of the earth from the sleepe of death as Esay 26. 19. with thy image to wit I shall be satisfied with it so meaning by image Gods glorie or with thy image that is having it upon me for as we have borne the image of the earthly man so shall we beare the image of the heavenly 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice to be meant of the garden of Eden the heavenly Paradise called justice and that in the world to come which is after the raising of the dead to life it is in the light stored up called the Image and this is that in Psal. 17. I shall be satisfied when I awake with thine Image saith R. Menachem on Deut. 4. But the same Rabbine on Levit. 10. giveth a better exposition of this word justice saying For there is no comming before the most high and blessed King without the Shecinah that is the divine Majestie of God in Christ to signifie which thing it is said I in justice shall view thy face PSAL. XVIII David having beene delivered from all his enemies professeth his love unto God therefore 5 Hee remembreth the great dangers wherein he had beene 7 his cries unto God 8 the Lords wonderfull judgements upon his enemies 17 and deliverance of David 21 He sheweth his integritie of life 27 Gods justice towards all men 33 the victories which hee gave unto David 44 and dominion over peoples 50 The glory of Gods name among the Gentiles for his salvation of Christ whom David figured and of all nations by him To the Master of the Musicke a Psalme of the servant of Iehovah of David which spake to Iehovah the words of this song in the day that Iehovah had delivered him from the hand of all his enemies and from the hand of Saul And he said I Will dearely love thee Iehovah my firme strength Iehovah my rock and my sortresse and my deliverer my God my rocke in whom I hope for shelter my shield and horne of my salvation mine high defence I called upon the praised Iehovah and from mine enemies I was saved The pangs of death compassed mee and the streames of Belial frighted me The pangs of hell went round about mee the snares of death prevented me In the distresse upon me I called on Iehovah and unto my God I cried out he heard my voice out of his Palace and my out-crie before him entred into his eares And the earth shaked and quaked and the foundations of the mountaines were stirred and they shooke themselves because he was wroth Smoke ascended in his anger and fire out of his mouth did eat coales burned from it And he bowed the heavens and came downe and gloomy darknesse was under his feet And he rode upon the Cherub and did fly and he flew swiftly upon the wings of the wind He set darknesse his secret place round about him his pavilion darknesse of waters thick clouds of the skies From the brightnesse that was before him his thick clouds passed away haile and coales of fire And Iehovah thundered in the heavens and the Most high gave his voice haile and coales of fire And he sent his arrowes and scattered them afunder and lightnings he hurled forth and terribly strucke them downe And the channels of waters were seene and the foundations of the world were revealed at thy rebuke Iehovah at the breath of the wind of thine anger He sent from the high place hee tooke me hee drew me out of many waters He rid mee from my strong enemie and from my haters for they were mightier than I. They prevented me in the day of my cloudy calamitie and Iehovah was for a staffe unto me And he brought me forth to a large roomth hee released me because he delighted in me Iehovah rewarded me according to my justice according to the purenesse of my hands rendred he unto me Because I observed the wayes of Iehovah and did not wickedly from my God For all his judgements were before me and his decrees I did not turne away from me And I was perfect with him and kept my selfe from mine iniquitie And Iehovah rendred to me according to my justice according to the purenesse of my hands before his eyes With the gracious Saint thou wilt shew thy selfe gracious with the perfect man thou wilt shew thy selfe perfect With the pure thou wilâ shew thy selfe pure and with the froward thou wilt shew thy selfe wry For thou wilt save the poore afflicted people and wilt bring low the loftie eyes For thou hast lighted my candle Iehovah my God hath brightned my darknesse For by thee I have broken thorow an host and by my God I have leaped over a wall God his way is perfect the saying of Iehovah is tried he is a shield to all that hope for safety in him For who is God besides Iehovah and who is a rocke except our God God that girdeth me with valour and giveth my way perfect He matcheth my feet as Hindes feet and upon my high places hee maketh me stand He learneth my hands to
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger ãâã the ââiant or of alienation that is aliens ãâã strangerâ from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â 8. falsly deny or dissemble In the Greeke they lie ãâã meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD ãâã a strong tower c. Prov. 18. 10. it ãâã anointed or his Messias his Christ as ãâã in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme mid-Mid-heaven
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâistenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
Tim. 4. 17. and all wicked rulers over the poore people Prov. 28. 15. inflamers boutefeus meaning fiery fierce and raging persons that flamed wirh wrath and envie and inflamed others Of such David did complaine to Saul 1 Sam. 24. 10. speares Hebr. the speare as chariot for chariots Psal. â8 18. So Agur speaketh of a generation whose teeth are swords and their jawes knives to eat up the afflicted out of the earth Prov. 30. 14. See also Psalm 55. 22. and 59. 8. Vers. 6. over the heavens the Chaldee expoundeth it over the Angels of heaven so in vers 12. Vers. 9. Raise up or Stirre up to wit thy selfe or Awake A word of exciting Iudg. 5. 12. Compare this with Psal. 108. 2 3 c. my glory my tongue or soule See Psal. 16. 9. and 30. 13. at the day dawning I will rouse up my selfe with my instruments Or I will raise up the day dawning that is I will prevent the early morning and be up before it and so stirre it up A figurative speech Vers. 11. That thy mercy or For thy mercie is great c. Compare Psal. 36. 6. PSAL. LVIII David reproveth wicked Iudges 4 describeth the nature of the wicked 7 devoteth them to Gods judgements 11. Whereat the just shall rejoyce To the Master of the Musicke Corrupt not Michtam of David INdeed O assembly speake yee justice judge ye righteousnesses O sonnes of Adam Yea in heart ye worke injurious evils in the land ye weigh the violent wrong of your hands The wicked are estranged from the wombe they erre from the belly speaking a lye Hot poison they have like as the hot poison of a Serpent as of the deafe Aspe that stoppeth his eare Which will not heare the voice of charmers of him that inchanteth inchantments of him that is made wise O God breake their teeth in their mouth burst out the Lions tushes O Iehovah Let them be refused as waters that passe away bend he his arrowes be they as cut off As a snaile that melteth let him goe away as the untimely birth of a woman as they that have not seene the Sunne Ere that they shall perceive your thornes of the Bramble even alive even in wrath he will tempestuously whirle it away The just shall rejoyce when he seeth the vengeance he shall wash his feet in the bloud of the wicked And earthly man shall say Surely there is fruit for the just surely there is a God that judge in the earth Annotations COrrupt not Bring not to perdiâion c. See Psal. 57. 1. and 16. 1. Vers. 2. O assembly O band Company or congregation The Hebrew Aelem which hath the signification of binding as a sheafe or bundle seemeth here to be a company that are combined and confederate Or it may be taken for the binding of the tongue that is dumbnesse as before in Psal. 56. 1. and be read thus Of a truth doe yee speake dumb justice or mutenesse of justice As blaming them for speaking and boasting of justice when indeed justice was dumb and opened not her mouth but they gave most unjust sentence righteousnesses or equities that is righteous plaine and equall things Iudges are called Gods Psal. 82. 6. and therfore should imitate God who saith I doe speake justice and declare righteousnesses Isa. 45. 19. Vers. 3. yee weigh or ye balasse of the Hebrew Palas ye peise A similitude taken from the weighing of things which should be in even peise and proportion Prov. 16. 11. so justice should weigh all words and works in equitie and reward them accordingly but these weighed out wrong for right Vers. 4. from the womb that is even from their mothers womb the wicked are estranged doe alienate themselves from God justice and vertue This noteth mans naturall corruption So in Esa. 48. 8. Vers. 5. Hot poison they have or Hot wrath is to them The Hebrew Chamath signifieth both poison and rage or fury each of them being hot The Greeke here turneth it rage the similitude of a serpent rather giveth it to be poison as Psal. 140. 3. Rom. 3. 13. Deut. 32. 24. Though both are fitly applied to the wicked who like serpents in fury spit out their venome and malice like as or according to the likenesse It maketh an exact comparison as no whit inferiour to the serpent which was the instrument to poison mankinde Gen. 3. serpent or snake called in Hebrew Nachash of expertnesse for it was more subtile than any beast of the field Gen. 3. 1. deafe aspe or cockatrice or the serpent Python called in Hebrew Pethen which name noteth by the contrary the unperswadednesse which this Psalme sheweth to be naturally in that beast And so the wicked have the title of Apeitheis Unperswaded or Disobedient Tit. 1. 16. Ephes. 2. 2. stoppeth Hebr. will stop that is usually stoppeth his eare with his taile as humane writers report whiles the other hee layeth on the ground or is naturally deafe of it Vers. 6. the voice of charmers which with words use to charme serpents that they can neither bite nor sting as may be gathered both by this place and by Eccles. 10. 11. Ier. 8. 17. And these Charmers have their name in Hebrew of whispering or soft sweet and eloquent speaking Psal. 41. 8 Isa. 3. 3. of him that inchanteth or that conjureth conjoyneth associateth Inchanters have this title here and in Deut. 18. 11. either because by sorcerie they associate serpents making them tame familiar that they hurt not or because such persons use to bind and tie bands or things about the body to heale or hurt by sorcery or because by their conjuring art they have society and fellowship with Devils And that these evill arts are not here approved the Law sheweth Deut. 18. Onely similitudes are taken from them as elsewhere from the theefe Rev. 16. 15. the unrighteous Iudge Luk. 18. 1 2 6 7. the unjust Steward Luke 16 c. of him that is made wise of the wised that is the learned expert the cunning mage Vers. 8. refused as waters that is as the Greeke explaineth set at nought nothing esteemed as waters that passe away and are not regarded bend he his arrowes or his arrow for the Hebrew hath a double reading that is every of his arrowes And this may be meant of the wicked man whose arrowes bent at the just shall be broken or of God who shooteth at the wicked and cutteth them off be they as cut off or let them be as if they were cut off or even as strawes meaning it of the wickeds arrowes or if of their owne persons let them be even cut off as the Greeke saith untill they be weakened Vers. 9. snaile that melteth or snaile of melting that is a consuming snaile which creeping out of the shell casteth her moistures and so wasteth to death Also with salt a snaile melteth into water let him go away or walk meaning let him die So where one Prophet saith to go with thy
in the world specially his Gospel Act. 18. 25 26. as his salvation is Christ Luke 2. 30. Vers. 4. shall confesse or let them confesse and so af ãâ¦ã Vers. 7. The earth or land of Canaan as the Chaldee explaines it the hand of Israel the seat of Gods Church whose fruitfull increase God promised in the Law Levit. 25. 19. and â6 4 and the Prophets apply it to the spirituall graces of the Gospel Ezek. 34. 27. Zach. 8. 12. Esay 45. 8. and our land or earth is our hearts regenerate to beare fruits to the Lord Matth. 13. 19 23. Heb. 6. 7. PSAL. LXVIII A Prayer at the removing of the Arke with a Prophesie of Christs resurrection 5 An exhortation to praise God for his mercies 8 and for his care of the Church 19 A prophesie of Christs ascension and benefits following for which God is to be blessed 32 and of the conversion of the Gentiles unto his further praise To the Master of the Musicke a Psalme a Song of David LEt God arise let his enemies be scattered and they that hate him flee from his face As smoke is driven away so drive thou them away as wax is melted at the face of fire so let the wicked perish from the face of God And let the just rejoyce let them shew gladsomnesse before the face of God and let them joy with rejoycing Sing ye to God sing Psalme to his name make an high way for him that rideth in the desarts in Iah his name and shew gladnesse before his face He is a father of the fatherlesse and a Iudge of the widowes even God in the mansion of his holinesse God seateth the solitary in house bringeth forth those that are bound in chaines but the rebellious dwell in a dry land O God when thou wentest forth before thy people when thou marchedst in the wildernesse Selah The earth quaked also the heavens dropped at the face of God Sinai it selfe at the face of God the God of Israel A raine of liberalities thou didst shake out O God thine inheritance when it was wearied thou didst confirme it Thy company doe dwell in it thou doest prepare in thy goodnesse for the poore afflicted O God The Lord will give the speech of those that publish glad tidings to the great armie The Kings of the armies shall flee and shee that remaineth in the house shall divide the spoile Though yee lie betweene the pot ranges yee shall bee as the wings of a Dove which is decked with silver and her feathers with yellow gold When the Almighty scattereth abroad Kings in it it shall be snow white in Tsalmon A mountaine of God mount Bashan is an hilly mountaine mount Bashan Why leape ye O hilly mountaines this is the mountaine God desireth for his seat yea Iehovah will dwell in it to perpetuall aye Gods Chariot twise ten thousand thousands of Angels the Lord is with them as in Sinai in the Sanctuarie Thou art ascended to on high thou hast led captive a captivitie thou hast taken gifts unto men and also the rebellious to dwell O Iah God Blessed be the Lord which day by day lodeth us the God our salvation Selah Our God is a God of salvations and to Iehovih the Lord belong the issues of death But surely God will wound the head of his enemies the hairie scalpe of him that goeth on in his guiltinesses The Lord hath said I will bring againe from Bashan I will bring againe from the gulfs of the sea That thy foot may embrew it selfe in bloud the tongue of thy dogs in bloud of thine enemies even of every of them They have seene thy goings O God the goings of my God my King in the Sanctuarie The singers went before the plaiers on instruments after amongst them the Damosels beating on Timbrels In the Churches blesse ye God even the Lord yee of the fountaine of Israel There little Benjamin with their ruler the Princes of Iudah with their assemblie the Princes of Zebulun the Princes of Naphtali Thy God hath commanded thy strength strengthen O God that thou hast wrought for us For thy Palace in Ierusalem Kings shall bring thee a present Rebuke the company of speare men the congregation of mighty bulls with the calves of the peoples and him that submitteth himselfe with peeces of silver he hath scattered abroad the peoples that delight in warres Princely Ambassadours shall come out of Egypt Aethiopia shall hastily stretch her hands unto God Sing unto God ye kingdomes of the earth sing Psalme to the Lord Selah To him that rideth in the heavens of heavens of antiquitie loe hee will give his voice a voice of strength Give the strength to God his high Majestie is upon Israel and his strength in the skies Fearefull art thou O God out of thy Sanctuaries the God of Israel he giveth strength and forces to the people blessed be God Annotations LEt God arise or stand up By God here is meant Christ our Lord for of him is this Psalme interpreted by the Apostle Ephes. 4. 8 9 10. This entrance is taken from Moses Numb 10. 35. where when the host of Israel rose up from mount Sinai to journey towards Canaan the Arke of the covenant of the Lord went before them three dayes iourney to search out a resting place for them And when the Arke went forward Moses said Rise up Iehovah and let thine enemies be scattered c. where Moses respected not onely the Arke the figure of Christ but the promise of God Behold I send an Angell before thee to keepe thee in the way and to bring thee to the place which I have prepared beware of him and heare his voice c. for my name is in him c. Exod. 23. 20 21. This was the Angell of the covenant Mal. 3. 1. the Angell of Gods face or presence which saved the people Isa. 63. 9. even Christ whom they tempted in the wildernesse 1 Cor. 10. 9. in whom God was 2 Cor. 5. 19. and who himselfe is God our all blessed for ever Amen Rom. 9. 5. David applieth these things to his owne time and action of bringing home the Arke 1 Chro. 13. and prophesieth also of things to come as Act. 2. 30 31. Vers. 4. let them joy to wit inwardly with delight as the Greeke explaineth it as the former word signifieth outward ioyfull cariage and exultation Vers. 5. make an high way or exalt but that this is meant of a way or causie first the Hebrew word Sollu naturally beareth as Isa. 62. 10. and 57. 14. secondly the Greeke version hodopoiesate make way confirmeth it thirdly the scope of this place sheweth it compared with Esay 40. 3. where the Voice in the wildernesse crieth to prepare the way of the Lord Christ Matt. 3. 2. desarts places where things are mixed and confused as the word Ghnaraboth properly signifieth So Gnarabah is a desart or wildernesse Isa. 40. 2. and there is a declaration of this place that vallies should
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
sit at the threshold in the house of my God rather than to remaine in the tents of wickednesse For Iehovah God is a Sunne and a shield Iehovah will give grace and glory he will not withhold good from them that walke in perfection Iehovah of hosts O blessed is the man that trusteth in thee Annotations GIttith see Psal. 8. 1. Vers. 2. dwelling places or habitacles see the Notes on Psal. 43. 3. Vers. 3. for the courts that I may come into them for the Priests onely went into the Temple the people stood in the courtyards which were two 2 Kings 21. 5. See Psal. 65. 5. shout to wit for desire to come unto God Vers. 4. the sparrow or bird in Chaldee the dove the Hebrew tsippor is generally any bird Psal. 11. 1. Gen. 7. 14. specially the sparrow when other birds are named as here and Psal. 102. 8. for such haunt mens houses swallow or free bird called in Hebrew dror of libertie which this bird seemeth to have above others flying boldly and nestling about houses so Prov. 26. 2. The Greeke takes it here for the turtle dove which hath in Hebrew another name Psal. 74. 19. so also doth the Chaldee adding this reason because her young are lawfull to be offered on thine altar thine altars to wit are the places where the birds nestle neere unto them in houses or trees which sometime were by Gods tabernacle Ios. 24. 26. or understand as before I long for thine altars Vers. 6. the high wayes or causeyes namely which lead to thy house that is they which affect heartily long after and delight to goe up to thy house Spiritually these wayes or pathes are made by preaching of the Gospell Esa. 40. 3. and 35. 8. and 11. 16. Vers. 7. They that passing or of them that passe of Baca that is of mulberie trees which use to grow in dry places The Greeke saith vales of teares Both meane that through wants and afflictions we must come into the kingdome of God This valley was neere unto Ierusalem as may be gathered by 2 Sam. 5. 22 23. Ios. 15. 8. put him or set him that is God making him by faith a well of life unto them for he is the fountaine of living waters Ier. 2. 13. Or set it that is the valley making it a fountaine by digging wels therein And this may be an allusion to that well digged by the Princes and Captaines of Israel Num. 21. 16 18. also with blessings c. that is bountifully abundantly the raine shall cover them Raine figureth out the doctrine of the Gospell Deut. 32. 2. Isa. 45. 8. Ioel 2. 23. Revel 11. 6. the raine of blessings is a bountifull abundant raine Ezek. 34. 26. as to sow with blessings 2 Cor 9. 6. is to sow abundantly or liberally and blessing is liberalitie 2 Cor. 9. 5. Prov. 11. 25. So God would cause a bountifull raine of grace and comfort to cover them that goe up to his house in Ierusalem as elsewhere hee is said to refresh his inheritance with the raine of liberalities strowed upon it Psal. 68. 10. whereas on the contrary who so will not goe up to Ierusalem to worship the King the Lord of hosts upon them shall come no raine Zach. 14. 17. The Greeke turneth this sentence thus the Lawgiver or Teacher shall give blessings the originall Moreh being ambiguous sometime signifying a Teacher Iob 36. 22. sometime raine Ioel 2. 23. Isa. 30. 20. so that from the Hebrew it may also be interpreted with blessings the teacher shall cover them the meaning much like the former the Teacher being God or Christ in whom we are blessed with all spirituall blessings in heavenly things Eph. 1. 3. The Chaldee expounds it with blessings hee will cover them that continue in the doctrine of his Law Some understand bracoth blessings to be here as brecoth pools digged and filled with raine Both meane one thing Vers. 8. from power to power that is increasing their power or strength daily more and more as the Apostle saith wee are changed into Gods image from glory to glory 2 Cor. 3. 18. and Gods justice is revealed from faith to faith Rom. 1. 17. our faith and glory increasing more and more Prov. 4. 18. Or from army to army from troupe to troupe respecting the troupes of Israel which went all the males thrice every yeare to appeare before the Lord Exod. 23. 14 17. The Hebrew Chajil power is used sometime for an army of men Psal. 33. 16. and sometime for riches Psal. 49. 7. which also may be implied here he shall appeare or till he that is every one of them appeares according to the law Exod. 34. 23. Zach. 14. 16. Vers. 10. of thine anointed or Messiah our Lord Christ in whom God respecteth us or David his figure and father in the flesh called also Gods anointed 2 Sam. 23. 1. Vers. 11. than a thousand to wit in any other place sit at the threshold that is be in the lowest roome and basest estate as the Greeke saith be cast downe or an abject And by Gods house may be meant his tabernacle as Luk. 11. 51. with Mat. 23. 35. to remaine or abide my whole life long Vers. 12. is a Sun or will be a Sun that is a light Isa. 60. 19. Rev. 21. 23. understanding hereby all blessings and comforts by Christ the Sunne of righteousnesse Mal. 4. 2. PSAL. LXXXV The Psalmist out of the experience of former mercies prayeth for the continuance thereof 9 He promiseth to wait thereon out of confidence of Gods goodnesse To the master of the musicke a Psalme to the sonnes of Korach THou hast beene favourable to thy land O Iehovah thou hast returned the captivity of Iakob Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah Thou hast gathered away all thine exceeding anger thou hast turned from the fervencie of thine anger Turne thou us O God of our salvation and cause thine indignation against us to cease Wilt thou be angry with us for ever wilt thou draw out thine anger to generation and generation Wilt not thou turne and revive us that thy people may rejoyce in thee Shew us Iehovah thy mercy and give as thy salvation I will heare what God Iehovah will speake for hee will speake peace unto his people and unto his gracious Saints and let them not returne to unconstant folly Surely his salvation is neere to them that feare him that glory may dwell in our land Mercy and truth are met justice and peace have kissed Faithfulnesse springeth out of the earth and justice looketh downe from heaven Also Iehovah will give the good and our land shall give her fruit Iustice shall goe before his face and he will put her footsteps in the way Annotations TO the sonnes or of them See Psal. 42. 1. Vers. 2. hast been favourable to or hast favourably accepted beene well pleased to wit in times past This also respecteth the promise Levit.
26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy Sâ Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This tiâe God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for
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 goâe 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
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remeÌbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. ãâã ãâã 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 backbiâeth 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 ãâã ãâã ãâã ãâã ãâã beth with and b ãâã ãâã ãâã ãâã ãâã 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
condition our matter and forme the originall word properly is a formed vessell of earth applied to our fraile estate Rom. 9. 20 21. sometime this is spoken of our fictions and sinfull imaginations Gen. 6. 5. Deut. 31. 21. and so the Chaldee interpreteth it here our evill concupiscence which carrieth us into error Vers. 15. as the grasse c. that is few and transitorie though making a faire shew Compare Psal. 90. 5 6. Iob 14. 1 2. Iam. 1. 10 11. 1 Pet. 1. 24. Vers. 16. not know it or know him that is hee shall have no more place here So Iob 7. 10. Vers. 18. to doe them this noteth the outward practise and operation of the Law whereas keeping or observing is with the heart and spirit of man Prov. 3. 1 3. and 4. 4 21. Psal. 78. 8. Vers. 19. prepared his throneâ or stabâââhe it a signe of dominion and gover ãâ¦ã be administred in heaven whereby the Church is figured Rev. 4. 1. 2. See also Psal. 9. 5 8 9. and 11. 4. Vers. 20. hearkning or to hearken to obey and this noteth a willing and ready minde in the Angels and our Lord teacheth vs to pray for the like Mat. 6. 10. The Hebrew phrase to obey may be Englished obeying as the like in Psal. 104. 15 21. and 105. 11. See also Psal. 49. 15. and 65. 11. Vers. 21. his hosts or armies the thrones principalities powers c. that are in the heavenly places Eph. 3. 10. Col. 1. 16. for they are his hosts 1 King 22. 19. Gen. 32. 2. and generally all creatures are his hosts see Psal. 24. 10. ministers the Angels which minister unto him Psal. 104. 4. Dan. 7. 10. the same title is given also to men Esa. 61. 6. PSAL. CIV A meditation upon Gods powerfull workes and wonderfull providence in creating and governing the world and creatures therein 31 Gods glory is eternall 33 The Prophet voweth perpetually to praise him MY soule blesse thou Iehovah Iehovah my God thou art vehemently great thou araiest thy selfe with Majesty and comely honour Deeking him-selfe with light as with a garment stretching out the heavens as a curtaine Planchering his lofts in the waters making the clouds his Chariot walking vpon the wings of the wind Making his Angels spirits his Ministers a flaming fire He hath founded the earth upon her bases it shall not bee moved for ever and aye Thou coveredst it with the deepe as with a raiment the waters stood above the mountaines At thy rebuke they fled at the voice of thy thunder they hasted away The mountaines they went up the vallies they went downe to the place which thou foundest for them Thou didst set a bound they shall not passe they shall not returne to cover the earth That sendeth wel-springs in the vallies they walke betweene the mountaines They give drinke to all the wilde beasts of the field the wilde asses breake their thirst By them the fowle of the Heaven dwelleth from betweene the branches they give the voice That watreth the mountaines from his lofts the earth is filled with the fruit of thy workes That maketh grasse to grow for cattle and the herbe for the use of man bringing forth bread out of the earth And wine that rejoyceth the heart of sorry man making the face chearefull with osle and bread that upholdeth the heart of sorry man Tilled are the trees of Iehovah the Cedars of Lebanon which he planted That there the birds may make their nest the Storke the Fir trees are her house The high mountaines for the wilde goats the rocks a shelter for the conies He made the Moone for appointed times the Sunne knoweth his going downe Thou puttest darknesse and it is night in it doe creep forth all wilde beasts of the wood The lurking Lions roaring for the prey and seeking their meat of God The Sunne riseth they gather them away and couch downe in their dens Out goeth man unto his worke and to his labour till evening How many are thy workes Iehovah all of them hast thou done in wisdome the earth is full of thy riches This Sea great and wide of spaces there are creeping things even innumerable small wilde beasts with great There goe the ships Levjathan whom thou hast formed to play therein They all looke attentively unto thee to give them their food in his time Thou givest it to them they gather it thou openest thine hand they are filâed with good Thou hidest thy face they are suddenly troubled thou gatherest their spirit they breath out the ghost and returne unto their dust Thou sendest forth thy spirit they are created and thou renewest the face of the earth The glory of Iehovah be for ever rejoyce let Iehovah in his deeds He looketh upon the earth and it trembleth he toucheth the mountaines and they smoke I will sing to Iehovah in my life I will sing Psalmes to my God while I am Sweet shall my meditation be of him I will rejoyce in Iehovah Consumed be sinners out of the earth and wicked men be they no more my soule blesse thou Iehovah Halelujah Annotations ANd comely honour that is shewest thy selfe by all thy works to be God over all to whom glory and honour is due Therefore God challengeth Iob and so all men to doe thus if they can and they shall be celebrated of him Iob 40 4 5. 9. Of these words see Psal. 8. 2 6. Vers. 2. Decking or clothing or He clotheth to wit himselfe with light dwelling in the light that none can attaine unto 1 Tim. 6. 16. and at first commanding the light to shine out of darknesse wherewith he decked the world Gen. 1. 3. 2 Cor. 4. 6. as a curtaine that is as a canopie or tent Song 1. 5. Ier. 49. 29. when he spred out the firmament by himselfe alone Gen. 1. 6. Esa. 44. 24. and 51. 13. Iob 37. 18. Vers. 3. Planchering He plancketh or planchereth his lofts or upper chambers that is the clouds aloft or upper regions of the aire as after in vers 13. in the waters among them or with waters which are above in the firmament Gen. 1. 7. where God bindeth the waters in the clouds and the cloud is not broken under them Iob 26. 8. making or putting that is disposing them his Chariot to sit and ride on as Esa. 19. 1. Rev. 14. 14. Compare Psal. 18. 11. Vers. 4. spirits that is spirituall substances so differing from Christ who is no made or created spirit but the maker of all things Psal. 102. 26. and from men made of flesh and bloud Luk. 24. 39. The originall word also signifieth winds and Angels by interpretation are messengers whereupon some translate he maketh the winds his messengers but the Holy Ghost in Heb. 1. 7. sheweth this to be spoken of Angels properly who are named also ministring spirits Heb. 1. 14. flaming fire effectuall in their administration the Angels therefore have appeared like horses and Chariots of fire 2 King 6. 17. and 2.
are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoââ as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome
I have not declined 52. I remembred thy judgements of old O Iehovah and conforted my selfe 53. A burning horrour hath taken hold on me for the wicked the forsakers of thy law 54. Thy statutes have beene songs to me in the house of my pilgrimages 55. I remembred in the night thy name O Iehovah and observed thy law 56. This was to mee because I kept thy precepts 57. My portion Iehovah I have said to observe thy words 58. I have earnestly besought thy face with all the heart be gratious to mee according to thy saying 59. I thought upon my waies and turned my feet unto thy testimonies 60. I made haste and delayed not to observe thy commandements 61. Bands of the wicked have robbed mee thy law I have not forgotten 62. At mid-night will I rise to confesse unto thee for the judgements of thy justice 63. I am a companion to all that feare thee and that observe thy precepts 64. The earth is full of thy mercy Iehovah learne me thy statutes 65. Thou hast done good with thy servant Iehovah according to thy word 66. Learne mee goodnesse of reason and knowledge for I have beleeved in thy commandements 67. Before I was afflicted I was astray but now I observe thy saying 68. Good art thou and doest good learne me thy statutes 69. The proud have forged against me falshood I with all the heart doe keep thy precepts 70. Their heart is grosse as fat I in thy law have delighted my selfe 71. It is good for me that I was afflicted that I may learne thy statutes 72. The law of thy mouth is better to me than thousands of gold and silver 73. Thine hands have made mee and fashioned me make me to understand that I may learne thy commandements 74. They that feare thee shall see me and rejoyce because I have hopefully waited for thy word 75. I know Iehovah that thy judgements are justice and with faithfulnesse thou hast afflicted me 76. Oh let thy mercy be to comfort me according to thy saying unto thy servant 77. Let thy tender mercies come to me that I may live for thy law is my delights 78. Let the proud be abashed for with falshood they have depraved me I doe meditate in thy precepts 79. Let those turne to mee that feare thee and that know thy testimonies 80. Let my heart be perfect in thy statutes that I be not abashed 81. My soule fainteth for thy salvation I hopefully wait for thy word 82. Mine eies faile for thy word saying when wilt thou comfort me 83. Though I am like a bottell in the smoake I have not forgotten thy statutes 84. How many are the dayes of thy servant When wilt thou doe judgement on my persecutors 85. The proud have digged for mee pits of corruption which are not according to thy law 86. All thy commandements are faithfulnesse with falshood do they persecute me help thou me 87. Almost they had consumed me in the earth but I have not forsaken thy precepts 88. According to thy mercy quicken thou me and I will observe the testimonie of thy mouth 89. For ever O Iehovah thy word is stedfast in the heavens 90. Thy faithfulnesse is to generation and generation thou hast stablished the earth and it shall stand 91. To thy judgements they stand this day for they all are thy servants 92. Vnlesse thy law had beene my delights then had I perished in mine affliction 93. For ever I will not forget thy precepts for by them thou hast quickened me 94. I am thine save thou me for I have sought thy precepts 95. The wicked have waited for me to destroy me I consider thy testimonies 96. Of all perfection I have seene an end large is thy commandement vehemently 97. O how I love thy law all the day it is my meditation 98. Thou makest mee wiser than mine enemies by thy commandements for for ever it is with me 99. I am more prudent than all my teachers for thy testimonies are my meditation 100. I am of more understanding than the Elders because I have kept thy precepts 101. I have restrained my feet from every evill way that I may observe thy word 102. I have not departed from thy judgements for thou hast taught me 103. How sweet are thy sayings to my palate more than honey to my mouth 104. By thy precepts I have gotten understanding therefore I hate every path of falshood 105. Thy word is a lampe to my foot and a light to my path 106. I have sworne and will ratifie it to observe the judgements of thy justice 107. I am afflicted very vehemently Iehovah quicken thou mee according to thy word 108. The free offerings of my mouth favourably accept thou oh Iehovah and learne mee thy judgements 109. My soule is in my hand continually and thy law I have not forgotten 110. The wicked have laid a snare for me and from thy precepts I have not strayed 111. I possesse for heritage thy testimonies for ever for they are the joy of mine heart 112. I have inclined mine heart to doe thy statutes for ever to the end 113. I hate vaine thoughts and I love thy law 114. Thou art my secret place and my shield I hopefully wait for thy word 115. Depart from me yee evill doers that I may keepe the commandements of my God 116. Vphold me according to thy saying that I may live and let me not be abashed for my hope 117. Sustaine me and I shall be saved and I will delight in thy statutes continually 118. Thou hast troden downe all them that stray from thy statutes for their deceit is falshood 119. Like drosse thou makest cease all the wicked of the earth therfore I love thy testimonies 120. My flesh feeleth horrour for dread of thee and I feare for thy judgements 121. I have done judgement and justice leave me not to mine oppressours 122. Be surety for thy servant for good let not the proud oppresse mee 123. Mine eyes faile for thy salvation and for the sayings of thy justice 124. Doe with thy servant according to thy mercy and learne mee thy statutes 125. I am thy servant give me understanding that I may know thy testimonies 126. It is time for Iehovah to doe they have made frustrate thy law 127. Therfore I love thy commandements above gold and above fine gold 128. Therefore all thy precepts of every thing I hold righteous I hate every way of falshood 129. Marvellous are thy testimonies therfore doth my soule keepe them 130. The opening of thy words giveth light giving understanding to the simple 131. I opened wide my mouth and panted for I longed for thy commandements 132. Turne the face unto me and be gracious to me according to the judgement towards those that love thy name 133. Firmely direct my steps in thy saying and let not any iniquitie have dominion over mee 134. Redeeme mee from the oppression of men and I will observe thy precepts 135. Make thy face
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diââersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iââh but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble ãâ¦ã us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit ãâã with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thââ place have also noted how this name of God Iehovah is thrice mentioned and every time with ãâã different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie ãâã thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be
heavens in the clouds of the aire Gen. 1. 7. Job 26. 8. and 37. 11. Vers. 6. stablished or made them stand Psalm 119. 91. a statute that is statutes or decrees rules ordinances whereby every creature is bounded to his set time and place as Job 14. 5 13. and 26. 10. whereupon mention is made of the statutes or ordinances of heaven of the Moone and starres c. Iob 38. 33. Ier. 31. 35. and 33. 25. it shall not passe that is not any of the things fore-mentioned shall passe the statute or bound set of God or it the statute shall not passe away or faile or not be altered as Esth. 1. 10. and 9. 27. 28. Vers. 7. dragons or whale-fishes Vers. 8. vapour or smoake exhalation dampe As these and all other creatures are here stirred up to praise the Lord so for our sakes are these things written that we should learne by them to praise the Creator And it is a rule in the Hebrew Canons that for winds when they blow tempestuously and for lightning thunder c. for lights in the aire which seeme to be starres that fall or runne from place to place or blazing stars comets c. when a man seeth any of these hee is to blesse God who hath filled the world with his power and might Also he that seeth the beautifull creatures as going out into the fields or gardens in the spring time seeth the trees sprouting and blossoming he is to blesse God who hath not let his world lacke any thing but hath created in it goodly creatures and saire trees c. for the use of the sons of Adam So for mountaines and hills seas and desarts rivers c. if he see any of them from three daies to three daies he is to blesse the Creater of the world Maimony in Misneh in Beracoth chap. 10. sect 14. 13. 15. Vers. 10. fethered fowle or winged bird Hebr. bird of wing Vers. 13. high advanced or set on high so Esay 12. 4. It is a strong tower into which the righteous runneth and is also set on high in safety Prov. 18. 10. Vers. 14. the horne the power and glory as the Chaldee saith the glory of the kingdome of his people see Psal. 75. 10. This is accomplished in Christ the horne of salvation Luk. 1. 69. the praise understand which is the praise of his Saints that is their glory or an argument of praise to them neare him Gods people are said to be neare unto him in respect of his covenaÌt with them in Christ Ephes. 2. 13. their service of him Levit. 10. 3. and spirituall alliance in Christ Ioh. 20. 17. 1 Joh. 3. 1. For this word nigh is used for kindred Lev. 21 3. Christ draweth neare unto God for them Jer. 30. 21. and they by him Heb. 10. 19. 22. PSAL. CXLIX God is publikely to be praised for his graces to his Church and power given to the same Halelu-jah SIng ye to Iehovah a new song his praise in the Church of gracious Saints Let Israel rejoyce in his makers let the sons of Sion be glad in their King Let them praise his name with flute with timbrell and harpe let them sing Psalmes unto him For Iehovah taketh pleasure in his people he will beautifie the meeke with salvation The gracious Saints shall be gladsome in glory shall shout joyfully upon their beds The exaltations of God in their throat and a two-edged sword in their hand To doe vengeance on the heathens reproofs in the nations To binde their Kings in chaines and their Nobles in fetters of iron To doe on them the judgement written this comely honour is to all his gracious Saints Halelu-jah Annotations HIs makers the Father the Word and the Hely Ghost which three are one 1 Ioh. 5. 7. The mysterie of the Trinity is in the Hebrew phrase so in many other as Let us make man in our image Gen. 1. 26. Where is God my makers Iob 35. 10. Thy makers is thine husbands Esai 54. 5 Remember thy Creators Eccles. 12. 1. and sundry the like God also is our maker both in nature and grace see Psal. 100. 3. their King Christ as Matth. 21. 5. Song 14. Vers. 3. with slate âs Psal. 150. 4. or in a dance as Ier. 31. 4. 13. Ps. 30. 12. One name is given both to the dance and the pipe whereto they danced Vers. 4. ãâã or adorne make glorious so Esa. 60. 7. 9. 13. The Greeke saith exalt Vers. 6. The exaltations that is exalting songs high acts high praises or lifting up of the voice preachings in their throat that is aloud spoken of and proclaimed so Esa. 58. 1. Cry with the throat is Cry aloud two edged Hebr. a sword of mouths that is of two mouthes as is expressed Iudg. 3. 16. in Greeke two mouthed that is two edged biting or cutting both waies This sword is Gods word and commeth out of Christs mouth Ephes. 6. 17. Heb. 4. 12. Rev. 1. 16. Vers. 7. on the beathens by preaching against their idolatries Act. 14. 15. and 17. 16 17 22 c. Compare 2 Cor. 10. 4. 5. 6. Esa. 41. 15. reproofs for sinne as Ioh. 16. 8 c. Vers. 8. To binde their Kings restraining their vices and bringing them under the bonds and subjection of the gospell see Ps. 2. 3. Mark 6. 20. Acts 24. 26. Rev. 21. 24. Esa. 45. 14. a figure of captivity Nahum 3. 10. 2 Cor. 10. 4 5 6. Matth. 16. 19. Nobles or Honourable Vers. 9. written in the booke of God see 1 Cor. 4. 6. Rev. 22. 18. So the Chaldee paraphraseth written in the Law And this may have reference to that law Deut. 7. 1 2 c. honour is or this shall be the honour of all his Saints PSAL. CL. An exhortation to praise Gods holinesse power goodnesse with all kinde of instruments and all breath Halelu-jah PRaise ye God in his sanctity praise him in the firmament of his strength Praise him in his powers praise him according to the multitude of his greatnesse Praise him with the sound of the Trumpet praise him with the psaltery and harpe Praise him with Tymbrel and Flute praise him with Virginals and Organ Praise him with well sounding Cymbals praise him with loud sounding Cymbals Let all breath praise Iah Halelu-jah Annotations IN his sanctity or for his holinesse his most holy being Isa. 6. 3. the first argument of praise from Gods holy essence in himselfe or in his sanctitie his sanctuary his holy place meaning heaven in the firmament of his strength that is for his strong firmament called heaven Gen. 1. 8. the second argument of praise from the frame of the world whereof heaven is chiefest see Psal. 19. 2. or for the out-spreading of his strength that is for his strength spread out as the firmament Vers. 2. in his powers or for his powerfull acts as Ps. 145. 4. the third argument of praise from Gods mighty administration of all things since the creati on of